THE OVERTHREW OF THE PROTESTANTS PULPIT-BABELS, CONVINCING their Preachers of LYING & RAILING, to make the Church of ROME seem mystical Babel.  
PARTICULARLY confuting W. crashaw's Sermon at the Cross, printed as the pattern to justify the rest.  
WITH a Preface to the Gentlemen of the Inns of Court, showing what use may be made of this Treatise.  
TOGETHER with a discovery of M. crashaw's spirit: and an Answer to his jesuits Gospel.  
By I. R. Student in Divinity.  job. 13. v. 4. 
Showing you to be forgers of lies, & maintainers of false doctrine.  
Ab uno disce omnes.  
Learn all the rest by one.  
Imprinted Anno M.DC.XII.   

TO THE RIGHT HONOURABLE AND WORSHIPFUL, THE STUDENTS of the Common Law in his majesties Inns of Court. THE PREFACE.  
IF many seduced souls in our (in this respect) unhappy Kingdom, had no more need to read refutations of idle Babel's, than any trained up in true learning can take delight to refute frivolous falsehoods: If as on M. crashaw's Sermon few men of understanding can look without pitying the Preachers folly; so likewise there were not troops of common, and ignorant people, who like weak, and silly flies caught in the cobwebs of such slanders, are therein kept prisoners from the bosom of that Church, out of which none can be saved: If whom nature or education hath left simple, heresy did not make proud, to be tampering with tools that may cut their fingers, and to venture into the web of heretical fraud, which they want strength of wit to break through: If (I say) such were the felicity of our Country, I might to my great comfort have been excused from the task of this tedious labour of directing an Answer to this Bachelors Babel, and have saved some pieces of a rich and irrecoverable jewel 
(a) Res omnium pretiofissima tempus, quam ne gratus quidem potest reddere. Senec.  to have employed them in a more gainful, and comfortable purchase. But seeing the world is never so perfect; as not to have many 
(b) Quid obest paruulis tardius ingenium, dummodo in nido Ecclesiae tuti plumescant? Aug. l. 4. Confess. c. 16.  simple, nor the simple always so happy, as to keep themselves securely humble, nor the humble in this life so fully secure, as not to be subject to the deceits of the crafty, nor the crafty so careful of credit, or moderate in malice, that they will forbear to utter even open falsehoods, to entangle the ignorant, when they want stronger arguments to encounter with the learned; the earnest entreaty of divers friends have won me to prefer public profit before private comfort, and neglecting the perfection of my intended studies, and the inclination of my own nature, to encounter with false and open slanders, the very sound whereof cannot but be noisome to any learned ear, though an answer be necessary to prevent the dreadful danger of eternal perdition in the less intelligent Readers.  
2. It is now one year and more, that a Gentleman then living in one of your Courts, brought me this Sermon of M. Crashaw, together with his jesuits Gospel, desiring I would bestow thereon an Answer, assuring me, that howsoever the same might seem ridiculous or contemptible to men of learning, yet many waving Babes were carried away with 
(c) Ephes. 4. v. 14.  the blast of such slanders, and by the waves of such raging 
(d) Fluctus feri maris. judae 1.3.  invectives beaten and broken against the rock, on which Christ built his 
(e) Matt. 16. v. 18.  Church; I began then to peruse his Sermon, and note some manifest slanders, and places of our Authors corrupted by him: yet to confess the truth, I did so loath this war against words, and against Babel's, seeming mountains and monsters to the eye, but wind and vanity in very truth, that I was glad of any colourable occasion to fly from the combat. Wherefore a rumour being spread, that by publishing his jesuits Gospel the folly and intemperancy thereof had offended all Protestants of judgement, and temperate Disposition, that the Gentlemen of the Temple for this respect, as also in regard of his marriage which many judged no convenient quality for their Preacher, did resolve to discharge him of his office forthwith: I began to relent, and soon after quite gave over the intended Answer to his Sermon, hoping that without my help together with the body, the shadows would vanish, the beams of clear truth entering in their place. But it seemeth, men spoke of Master Crashaw, rather what themselves thought he deserved, than what others intended, since neither any public dislike was showed against his intemperate writing, nor the sweetness of his marriage did any way mitigate the bitterness of his tongue; but still both in print, and pulpit, according to the uttermost of his skill and power, he employeth his forces, to darken and obscure with a mist of slanders the light of the Catholic Church.  
3. Wherefore having notice thereof, and urged again by the renewed request of some friends, I resolved to make no further delay to finish and publish my formerly intended discovery of this Minister, specially out of grief, that so many of my dear Countrymen should be kept from the clear water of Catholic doctrine, and deluded with empty bugbeares, which slanderers set upon the banks thereof, & that the smoke of falsehood should (in the inveighled eye of the simple) transform the very pillars of Christianity into snakes & adders of blasphemy, causing silly souls that look not into things, to abhor the fair, and goodly chamber of Christ his Spouse, as a den of Serpents. The treatise being finished, I did less repent my labour, hoping the same might serve not only as a private discovery of this Preacher, abusing his credit and small learning, to the perdition of many by fair shows of sanctity, and greatest promises of exact truth, when he meaneth most deceit; but also for three other more general uses, which I intent briefly in this Preface to declare, by which you will easily perceive the reason of the title thereof, and together lay open unto you the motives urging me to offer the same unto you.  
4. First, this Treatise may serve for a compendiary answer to a good part of many Protestant books which ever commonly are farced with these very slanders, 
The use of this Treatise.  That we think the Pope to be God; that he can deliver souls out of hell, and the rest, which this Minister to make them more vendible doth offer as rare jewels, and no trivial things. For though I do not remember to have read in any Protestant writers, slanders so thick, and threefold as in this Sermon, nor lies placed in such good order and method according to the tables of the law; yet looking into their best Authors, you shall find that they ever did, and still do make these slanders their Triarian Legion, in which they put their chief and last trust, and which, when the better weapons of Scriptures or Fathers are wrested out of their hands, they choose to fly unto, rather than yield: which may be showed by the example (to omit divers others) of two English writers of singular credit, in books which they writ of two gravest arguments. The one M. Doctor jewel (to whose name I need add no other Epithet, to make him seem peerless unto Protestants) in his book of the Apology of the Church of England, who doth not blush, into a Treatise of so grave a subject, to insert trifles known to be false; of our thinking the Pope to be our Lord God, allowing fornication, and such like of M. crashaw's trumpery scattered here and there in his 
(f) Especially 4. part.  book, as the penury of better weapons forced that great captain to fight with rushes. The other is Doctor Andrews, now Bishop of Ely, 
In his Tortura Torti.  who lately summoned to fight with the learned Cardinal, doth often wound his Latin style, worthy of better matter, with M. crashaw's wounds, urging old and worm-eaten glosses against us, who being a man of so known learning, & ever thought of a stayed judgement, and temperate spirit; neither we, nor the world did expect Babel's from him, nor that he would stain his learned pen with trivial slanders, seeking to crack the credit of our cause with men of mean judgement, by the loss of his own among those of better learning. But necessity is a forcible weapon with which were those learned Protestants driven to fight, of whom Doctor Field doth 
(g) in his Epistle dedicatory to the L. of Canterbury.  complain (that forbearing to write themselves, laugh in their 
(h) With many a scornful look, simile at the follies of others writings.  sleeves, and sometimes more openly at others labours) would perchance be forced to speak these very Babel's, which now they laugh to behold in Doctor Field and others, finding by experience that not want of learning, or weakness of judgement, but the nakedness of their otherwise indefencible cause driveth these Doctors to make Babel's, bulwarks of their Church.  
5. Wherhfore it might in a manner have been wished by us (his sin excepted) that M. Crashaw should, as it were sweep the writings of his learned Authors, raking all their ordure into his Sermon, as into a dunghill, or stable of such stuff which one of far less strength than Hercules might cleanse, by letting in the pure streams of truth the Catholic Church teacheth in those points, which cannot but clearly carry away from her doctrine the dung of those slanders in the judgement of any indifferent Reader. Against which slanders had we conceived (as we might justly) so great a hatred, as ever that 
(i) Caligula.  Tyrant had against Rome (who wished the heads of the people stood all upon the same shoulders to cut them off at a stroke) M. Crashaw may seem very sufficiently to have satisfied our desire, who hath gathered these slanders into heads, & laid those heads, as you shall see, very orderly together in his own head, and Sermon, that all their chief slanders, together with his, may be cut off, and cleared by one, and that not very long Answer.  
6. But besides this first use of this Treatise, the same may also serve for an Answer unto many Sermons that are continually made against the Church of Rome in England, in M. Crashawes railing tune, falling & rising upon the same notes of falsehood; That the Pope is our Lord God; that he can do more than ever God did, and the rest. Often also singing unto their false notes the very same ditty of this misapplied text: We would have cured Babel etc. By which clamorous railing, they put their ignorant Auditors into such rage, & fury against us, that as 
(k) Erasm. in spongia adversus Hutten.  Erasmus noted long ago, they come from sermons no less fierce, & fiery, than soldiers from the warlike speech of a Captain exhorting them to fight. I remember I have read of the Citizens of 
(l) Lucian. Quomodo scribenda sit historia.  Abdera, that once hearing a furious Tragedy in a hot day of summer, they were all strooken into such a fit of frenzy, that many days after they did nothing but act the same tragedy with furious gestures in their streets. The like doth often happen in England by the Tragical declaiming of Ministers against us, specially when the persecution is hottest, they seek to kindle the same fiery impressions of hatred in others, wherewith themselves are enraged: the Monsters wherewith they thus fright poor men out of their wits, against the faith of their Ancestors, being ever commonly M. Crashawes Babel's, that, We teach the Pope to be God, that, with the Virgin Marie God hath divided his Kingdom; that, Images are better books than Scripture; that, we pray unto stocks and stones, and the rest.  
7. Wherein they do lively imitate the 
(m) Diu multumque de imperitorum erroribus latissimè ac vehementissimè disputabant. Aug. de util. cred● c. 1.  Manichees, who seem to have exceeded all other Heretics in their slanderous charging the Church of Christ with senseless, and prodigious doctrine, as with teaching, that, God is envious, furious, mutable, subject to passion, cruel, and the like, declaiming bitterly against such blasphemies, citing some words of the old Testament that might sound to that sense. And two reasons as S. Augustine noteth, moved them to this course, the very same that make our Ministers follow the same deceitful course. First to affright ignorant people from the bosom of the Cath. Church, by setting fearful bugbeares of horrible blasphemy upon her, that not knowing whither else to go, they might in a manner be forced to fly to the Manichean Conventicles, like Fowlers (saith this 
(n) Itaque nobis faci ebant quod solent insidiosi aucupes, qui viscatos surculos propè aquam defigunt, ut sitientes aves decipiant: obruunt enim, & quoquomodo operiunt alias quae circa sunt aquas, vel inde etiam prodigiosis molitionibus deterrent, ut in eorum dolos, non electione, sed inopia decidatur. Aug. de utilit. credend. c. 1.  Father) who having laid their lime-twigs by some water side, seek to stop other waters thereabout, or set some dreadful scarecrows over them, that the poor birds not knowing where else to find water, not out of choice, but out of mere necessity come at last to light in their snares. Secondly, not to want matter in their Sermons, which they might copiously dilate upon, to get with men of small judgement the name of great Preachers, by making large & grave invectives, which any man (saith 
(o) Quod cuivis mediocriter erudito esset facillimum. Ibid.  S. Augustine) though of very mean learning may easily do against such palpable follies, as are, God his being mutable, passionate, furious etc. In confutation of which Babel's the Manichees did use to spend long sermons, with almost as much stayed gravity, as M. Crashaw, and other Ministers do use in their pulpits, to rail at us, for teaching the Pope to be God, the Virgin Marie more than God, and such stuff  
8. Against which manner of dealing, I will set down the saying of this learned Father, entreating the Reader to mark the same, which may serve him for an Antidote against, and an Answer unto all this kind of Sermons: (p) In has, & huiusmodi nugas graviter, copioséque invehi soletis etc. Against these and such like toys you make grave, and large invectives, which do no ways concern us; you speak only against old wives tales, and childish Babel's. In confutation of which, the more earnest you are, the more you show yourselves to want judgement. By which clamours whosoever is moved to turn unto you, he condemneth not the doctrine of our Church, but showeth himself ignorant thereof. Wherefore if you have any thing of men left in you, if you have any care of yourselves, seek diligently in what good and pious sense these things may be spoken. For such a faith as believeth of God absurd, and inconvenient things, we do more vehemently, and plentifully accuse, than you; and when by any of our Church these things are understood as the letter soundeth, their ignorance we instruct, their pertinacity we deride. Thus S. Augustine.  
9 The third use that may be made of this Answer, is yet more general, and universal, and of greater importance, and sequel, at which I confess I have principally aimed, to wit to show that the English Ministry cannot be a true Church, nor among them saving truth be found, which doth practise, & patronize both in pulpit, and print most notorious lying, and furious railing. For this to be a manifest, and sensible sign of a false Church, themselves do grant 
(q) Nos invectio vestra non tangit, sed aniles quasdam vel pueriles etiam opiniones eò ineptiore quò vehementiore oratione pervellitis; qua quisquis movetur & ad vos transit, non Ecclesiae nostrae damnat disciplinam, sed eam se ignorare demonstrat Quamobrem siquid humani cord geritis, si curae vobis vosmetipsi estis, quaerite potiùs diligenter & pie, quo modo ista dicantur. Quaerite miseri: nam talem fidem qua de Deo inconueniens a liquid creditur, nos vehementiùs & uberiùs accusamus. Name & in illis quae dicta sunt cùm sic intelliguntur, ut littera sonat, & simplicitatem corrigimus, & pertinaciam deridemus. l. 1. de mor. Eccl. c. 10.  
(q) See the way to the true Church, of M. White in the Preface. n. 12.  which without shame they cannot deny, seeing this sin Nature doth so detest, that no Nation, though barbarous, durst ever openly allow it; a sin most hateful and abominable 
(r) Proverb. 12. v. 22.  unto God, most shameful in the 
(s) Servile vitium, nec in servo quidem tolerabile. Plutarch.  eye of the world: in so much that the Wiseman saith: 
(t) Eccl. c. 20. v. 27. potior est fur quàm assiduitas viri mendacis.  Better is familiarity with a thief, then with a liar: which sin is ever the individual mate, & companion of heresy, as job doth signify, speaking to his friends that were the type of heretics, as 
(v) L. 11. moral. c. 15.  S. Gregory noteth: I will show you to be 
(x) job. 13. v. 4.  coiners of lies, and maintainers of false doctrine: where you see liars, and heretics shake hands. Whom likewise the holy Ghost doth couple together in this sentence: 
(y) Proverb. 14. v. 25.  Loquitur mendacia versipellis. Turne-coates (such as change the first faith wherewith they were clothed in Baptism) do use to speak lies, and untruths. So that this is a blemish not in face and finger, for such wounds M. Crashaw would not stick to grant 
(z) Pag. ●2.  in the Church of England: but such as doth eat up the very heart of a Church (to use his own phrase) which cannot be thought Christian, nor the Church of truth, being treacherous and false, seeking to delude the world with lies.  
10. But you will say, though I might prove that M. Crashaw is guilty of this crime; yet I should be unjust to lay his lying properly on the whole Church of England for his sake, urging the fault of one as the practice of all. To this I answer, that had M. Crashaw published this Sermon as a private justification of himself, his want of sincerity therein could not without some violence have been wrested upon his Church; though truly the permitting in print of so many and so palpable falsehoods might give some cause to suspect, that their Church did give at least a  consent to such injurious dealing. But the case now standeth otherwise about this Sermon, and in such terms that the Church of England cannot sever her public disgrace from his private shame. For whereas catholics have often complained of Ministers injurious dealing with them in pulpit, to make them odious unto the people, by declaiming slanders against them, but specially of M. Crashaw in this his Sermon at the Cross, which they thought so exorbitant, as they gave out (as he himself 
(a) In his Epistle dedicatory to the Prince's Highness.  saith) that he was called before authority for his immodest excess in this kind, which you shall see by the examination thereof, they had great cause to think: Whereas I say these complaints were made, and this expectation had, that some sign of public dislike would be given against such intemperate preaching, M. Crashaw to show that Authority did not mislike, but allow his dealing, did not condemn, but patronize it, after some months taken to think of the matter, to view over his Sermon, and perchance to leave out some more notorious and shameful untruths which he durst utter in pulpit though not in print, at last makes the same public, bringing his own shame to light. But to what end? Hear it in his own words in the Epistle dedicatory to the Prince's Highness: Not so much to clear myself (saith he) as to honour the truth, and to show, that it is no trick, nor policy of our State (as it is in Popery) to set up men with authority to rail, and licence to lie, thereby to make our enemies odious. Thus he. And in his 
(b) This dedication was the first, but his Lordship discarded the Sermon.  Epistle to the Lord Treasurer, he addeth, that he did publish his Sermon to honour truth, but much more to justify the State: such desire doth this Minister show to be rather a Statesman then a true man. But if by the State he understand those of his majesties most honourable Counsel, he needeth not to justify whom none accuse, whom their own Honour doth sufficiently clear from any suspicion of allowing such dishonourable dealing, who cannot be stained with these Ministerial crimes, seeing they commit the charge, to see they bring not such foul things into pulpit, unto their Bishops, and Prelates, on whom this disgrace must lie, and from them redound unto their Church. For this their publishing of the Sermon to be a pattern of their truth, and modesty, & to show that our complaints against them are unjust, and without cause, was as much as to say unto the Church of Rome, ab uno disce omnes, by this one Minister learn all the rest; see how sincere in accusing, modest in reprehending,  in reproving your errors, judicious in producing, diligent in perusing, faithful in quoting your Authors we are: finally how far from any lying, and railing, which you falsely lay to our charge. By which also you may see, that the credit of the Church of England lieth upon M. crashaw's head, which must needs be cracked in pieces, if in this very Sermon which they made public to justify themselves, we find railing and lying, in very exorbitant, or rather impudent manner.  
11. As for his recrimination, that it is a trick in Popery to set up men with authority to rail and lie, the proofs he bringeth are so poor, that they will rather serve to discover his fraud and falsehood, and make his impudence more apparent, compared with the sincerity of our proceeding. 
See his Epistle to the Earl of Salisbury.  For whereas we charge him with many hundred of manifest and unexcusable slanders, uttered in this one Sermon, he that hath spent the whole course of his studies to peruse our Records, could bring but three examples, and those neither to the purpose, nor true. Nay therein he doth show his own false dealing, as will appear by the examination of them, as they are set down in his Epistle Dedicatory to the Prince's Highness. A Book (saith he) was printed in the English College at Rome, wherein it is affirmed, that we take Catholics, and draw upon their legs boots full of hot boiling liquor, and upon their feet hot burning shoes: & do put them into bears skins, and cast them to the dogs to be pulled in pieces. All this, and many such other set down in pictures. But first it is false that any such book was printed in the English College, in which since the first erection thereof never any book was printed. Some things indeed are painted upon the walls of their Church, which book perchance the Bachelor meaneth: so that instead of Preachers set up in pulpit, he accuseth Painters hired to make pictures upon walls, which is great folly, seeing all grant unto them 
(b) Pictoribus atque Poetis quidlibet audendi semper fuit aequa potestas. Horat.  licence to devise and feign without charge of falsehood. And if a Catholic painter to express how Priests in England are traduced as Traitors; how disguised with the ugly terms of enemies of the State, they are made hateful, did paint them in the form of a man in a bears skin, no less meek and innocent within, then dreadful and horrible without; if to represent the fury and violence of Pursuivants in hunting after, seeking out, and abusing these men, he did express them under the shape of bloodhounds, or mastiffs: truly I see no reason why this may not be aswell excused, as their ordinary painting the Pope in the shape of ugly Monsters, and john Fox his filling his lying Acts & Monuments with such Pageants, and ridiculous devices, to fright fools, whereof he was Father. Secondly I say, that these things are not our devices or inventions, but true stories, that at Louth in Lincolnshire a Catholic was put into a bears skin & torn in pieces by dogs in King Henry the 8. his days, whether by public authority or popular fury it is not certain; which answer was made long since to Sir 
(c) See the warn-word to Sir F.H. watchword 2. encount. c. 2. pag. 6.  Francis Hastings, and not yet refuted. As touching boots of boiling liquor, a venerable Bishop of Ireland had boots anointed with oil put on his legs, and set to the fire, was put to cruel torture. So that they accuse us of speaking fables, when we do but rehearse their furies, and belying us to feign what their cruelty forced us to feel.  
12. The second instance or charge is more vain, and false than the first. Feuardant a famous friar (saith he) wrote in latin seven years ago, that we revile, and reject that prayer to the holy Trinity, Sancta Trinitas unus Deus, miserere nobis: what will not he say, that dare say this? Thus he. But indeed the Bachelor doth abuse that famous, and learned Friar, who doth only say, that the error against the invocation of the Blessed Trinity, was 
(d) Feuardant. in 1. Petri. c. 1. fol. 140. edit. Paris. 1600.  restored by Caluinists in France, Flanders, and England, who cavil at, and reject the former prayer. Where you see he doth not charge with that error all heretics, or Protestants in those Countries, but Caluinists only; nor all Caluinists neither, but some, to wit such, as are of the purer strain, that mislike all words in prayer that are not found in Scripture, and follow Caluin exactly in all points, who doth wish buried in oblivion the name of Trinity, and such like, as 
(e) Feuardant. ubi supra pag. 36.  Feuardant proveth. Wherefore I would demand of M. Crashaw, when he saith, Feuardant doth write, that we reject the prayer etc. whom doth he mean by that (we?) We State Protestants, or We Puritan? for I think his conscience is not so stiff unto one, but it may extend to the other. If Protestants, Feuardant doth not charge them. If Puritan, the Bachelor doth vainly seek to justify them by the book of Common Prayer which they are known to hate and detest. So that this trick of setting up liars, cometh to fall upon his own head.  
13. In the third charge of falsehood, which is against Gretzerus his narration, concerning Father Garnet and Oven his man, he doth neither cite the words, nor quote the place, nor name the book, and at most it is but an Historical untruth, whereunto men are subject, as john Fox was in his Calendar of Martyrs, who reporteth of some that were 
(f) john Marbecke the singer of windesore and divers others. Acts and mon. 115.  burnt into ashes under Queen Mary, which lived and drunk merrily in taverns many a fair day after Queen Elizabeth her coming to the Crown. But our Controversy is about wilful, and malicious falsehood, which the Author could not but know to be such when he wrote or spoke it, whereof we accuse M. Crashaw and his Church. Neither have they cause to wonder, though strangers do not give great credit unto their public Acts, and Records against Priests and jesuits, against whom the State professeth enmity, which may give cause to fear, and suspect partial 
(g) Professae inimicitiae suspitionem habent mendacij Hieron.  dealing, specially when the persons condemned are well known unto strangers, and their learning and sanctity highly esteemed. But this Minister that doth so declaim against the contradictors of their public Records concerning the Powder-treason, doth he bear respect unto them himself, when they restrain his tongue from railing against the Pope? No truly: which you may guess by this one example: even in this very Sermon 
(h) pag. 43.  speaking of a certain form of prayer for the conversion of the Kingdoms of England and Scotland to the Catholic faith set out by Pope Clement the Eight in the year 1603. as even he doth confess, upon news of the late Queens mortal sickness, before his Ma.tie coming to the Crown: speaking I say of this Litany, & the Authors thereof, he saith: when these men had conceived and hatched at Rome the Powder-treason, then to make us secure, and believe they loved us, they framed prayers for us. Thus he. What respect doth this Minister bear unto their public Records, by which it appeareth, that, that execrable Treason was conceived & hatched in England, and when, where, and by whom? Neither was any the least suspicion of that bloody intendment cast upon the former Pope, which slander the best in England knew he did little deserve. And is contradicting public Records reprehensible in a stranger, and not punishable in a subject? Or is it lawful against the Pope, and not in the behalf of Priests? This bold uttering of shameful untruths against so grave & venerable men, and even Princes, doth make our Country infamous with strangers, that some stick not to say, that our Island, if Ministers pens may have liberty still, will in time dispossess Crete of her 
(i) Non hoc, quamuis sit mendax Creta, neque potest. ovid.  surname: might it please the Lords of his majesties Counsel, to call this Minister to account, and urge him to prove what he doth so peremptorily affirm, that the Powder-treason was conceived and hatched at Rome, in the year of our Lord 1603. or before, by the Authors of that Litany, whereof Pope Clement was chief, it were a thing not unworthy of their knowledge. And if the Bachelor cannot prove what he hath written, let him be punished as he doth deserve, for putting in print such open untruths, to the infamy of the State that may seem to permit them, specially this Sermon being also translated 
(k) See the Frankford mart of the 1610.  into Latin. This example of equity would move strangers, & foreign Princes to bear more reverence unto their public Records, the neglect of which cannot be justly misliked in strangers, whiles it is permitted in Subjects.  
13. Thus I have showed how vain, and false the Bachelors instances are to prove it a trick in popery to set up men to rail and lie against Protestants, who hath not brought so much as one Preacher that used such lying in pulpit, much less a Sermon of sole slanders, as the ensuing discourse doth clearly demonstrate his to be, beginning at the very first sentence of his second Part, which first sentence, to wit, that Bellarmine doth grant the Church of Rome to be mystical Babylon, is so notorious false, and so contradicted by Bellarmine, almost in every word of his writing, that I much wonder how the man could so far forget himself as to think it, having thought to preach it, ha●ing preached print it, and some years since the printing being passed, never yet reclaim it; I must think it was Gods special providence, that such an eminent falsehood should be placed in the forehead or first sentence of his invective, by which the judicious Readers might perceive, that fury and passion against the Church of Rome, so blindeth the Minister, that he doth understand neither what he readeth in others, nor what he saith himself. And from the same providence of God, that taketh the wise in their wisdom, and turneth their policy into folly, we may think proceedeth the blindness of their Bishops, and Ministry, that have chosen or permitted this Sermon of M. Crashaw to be printed for their justification, and to stop our complaints that they rail and belly us in pulpit. For if this Sermon be more intemperate, & railing then any other they use to make, their want of judgement is admirable to let the same pass to the print for a pattern. But if the same be more modest, and sober than many which he and his fellows use to make in this kind (as perchance it is) truly their dealing must needs be most detestable, and hateful; whereof this Sermon is the fairest and best, which is nothing else, but a long cobweb of foul and fond slanders woven of no other matter, than the venom of the preachers bowels, howsoever he pretend to gather it out of the sayings, and sentences of our Authors.  
15. For though he protest in his Preface to the Reader upon his conscience, to have forged no new Author, to have falsified none, to have corrupted none, to have brought no quotation of any Author of ours, which he hath not diligently perused aforehand, & the whole scope of the place, stopping against himself the starting hole, to which 
(l) In his preamble to the Encounter pag. 100 104.  M. Morton, and other Ministers fly for defence, when they are charged with witting falsification of our Authors, that they received the same upon the credit of john Stock, or by the suggestion of R. C. yet is there scarce any quotation of any of our Authors cited in this Sermon, which is not very notoriously corrupted, either by putting in words of his own, or leaving out words of theirs, or joining together the words that are divided in the Authors, into the same sentence, or by perverting the scope and drift of the place; or finally which is his ordinary and common trick, by false translating their sentences into English, wresting them upon the rack of his large conscience, till they reach to the length of his false slander, many times forcing them by torture to say in English what they detest in Latin. Which manner of proceeding in him that perused diligently the places, cannot be excused from wilful falsehood, & wicked desire to deceive his Auditors & Readers, in the most important affair of knowing the true Church, whereon their eternal salvation doth depend. Of which treacherous dealing this Sermon doth afford so plentiful examples, that I say again, that few places are by him cited (if any) that have not some notorious mark of falsehood printed upon them: and scarce is there any sentence from the first page of his second part, where he gins with full mouth his railing invective, to the last thereof (above a hundred in number) which is not either notoriously false, or extremely foolish. Which dealing though it may seem incredible in him, after the former protestation of truth often reiterated in his Sermon, and this censure, bitter and harsh to them that have chosen him to be the Pattern and Patron of their sincerity, & modesty: yet I desire not to be believed, but upon evident proof thereof, which followeth in this Treatise, where Protestants may learn that falsehood can never be defended with truth, as crafty Ministers that have made Machiavelli a witness of their 
* Catalogus testium veritatis l. 19 col. 1916. edit. ann. 1608. ex officina jacobi Stoeret Chovet.  Gospel, have long since learned that Machiavelian Principle of the treacherous Theban: Children are deceived with Apples, and men with Oaths.  
16. Which protestations of truth, and shows of Godliness have been so strong to deceive, that not only flies, and silly people, but also some other (in their own conceit) neither flies nor small fools, have been caught in this cobweb. Nay even that 
(m) Sir Edward Hobby.  Knight whose pen is more famous than his sword, and whose wit, were it answerable to his name, or his learning so high as his own conceit thereof, might be well thought a soaring bird, doth commend this Sermon 
(n) In his letter to T.H. pag. 54. & 55.  specially to prove that we do degenerate from the doctrine of ancient Fathers in twenty particulars, insulting over us, that we have not hitherto made answer unto them. But if it may please him to peruse this Treatise, he will perchance both be ashamed of his boast & his fluttering in a web of so weak slanders, & never trust his trencher-schoolmaisters, or Ministers hereafter, that cast flies, and follies upon his trencher, wherewith he hath stuffed his unlearned Letter, as he may see an example or two, which we have examined in 
(o) In the first Part chap. 4.  this Treatise.  
17. Now the reason that hath moved me to dedicate this Treatise unto You (HONOURABLE COUNTRYMEN) you may easily imagine, to wit, a careful respect of your salvation, and of your honour, both which this Minister, who still styleth himself Preacher in one of your Inns of Court, doth bring into eminent danger: your salvation, by preaching false and execrable slanders; your honour, by publishing in print many ridiculous follies. The care of your salvation did move me to present this counterpoison specially unto them, into whose breasts the Spider may be thought to have more plentifully infused his venom; to offer You this fan of truth to cleanse your Temples, which more than any other place have been filled with these cobwebs, where the deceiver hath hid himself these many years in a fair show of feigned Godliness, to entangle his credulous Auditors, in wicked & damnable hatred of that faith, which our Forefathers did most gloriously profess. Did you well understand, and seriously consider, what horrible hatred against Catholic Religion he doth breath out in his Sermon, and seek to inspire into your hearts; I cannot think, but that your Wisdom, Conscience, & Christianity is such, as you would detest it.  
18. For though we had ever just cause to suspect secret Atheism, and small Christianity in many Ministers, that they do hate Catholics more than Atheists, that they desire rather the overthrow of all Religion, than the bringing in of the Roman: yet none before Your Preacher (that I know of) durst make such open profession thereof, who doth, and dareth give us many clear signs of this his holy hatred. What shall we think was the reason that making laws for Virginia, in his new yeares-gift unto 
(p) In the latter end of that Sermon.  her, against them he most hated, or would seem to hate, nameth first Papists, than Atheists, and lastly Brownists? And of Papists he saith, that the Pope for Popery, be not so much as heard of in Virginia: but for Atheists he will let them be named. Nay the Virginian Church shallbe honoured by having their names in her first Law. And good reason, seeing the first men sent, and intended as her Apostles, were for the most part Atheists, and profane fellows, as himself doth partly confess. But you see this wise Lawmaker out of his hatred unto Papists, will have them first excluded from the Commonwealth of his own head and heart before Atheists, though he will not vouchsafe to name them, as Solon out of extreme hatred of Parricides left them out in his Athenian laws. But will you hear him yet more clearly profess together at once his little love unto God, and huge hatred against the Pope in this very Sermon? Having found a worm-eaten saying of an old Gloss left out in all later Editions as he cannot deny, which he thought did sound of blasphemy, he doth openly confess, that 
(q) pag. 73.  he will not conceal the same, but discharge his duty to the truth, though he may give vantage to the Atheists, and Libertines. The truth is, he doth discharge his duty not to God, but to the Devil, not to truth, but falsehood, by falsifying the meaning of the Glosser, as I have proved in that place. But suppose it had been a true error, was that blasphemy of such importance (think you) to be known, that Atheism must be set forward and advanced, rather than that error of the Gloss concealed? God thrown down, rather than the Pope spared? Can any religion be in him that will join with the Atheist against God, rather than (I do not say become a Papist, or speak a good word for the Pope, for he will perchance rather be a Devil then do it) but so much as forbear speaking a thing that may seem to disgrace the Pope, the uttering of which did not import the worth of a rush? I am content any Christian, or any man that doth feelingly believe there is a God, be judge in this case. For that your Christianity and Conscience doth detest such hatred of any religion whatsoever, I cannot without doing you wrong mistrust.  
19 Do you desire yet another, and a more clear argument of your preachers Atheism, that secretly harboureth in his heart? You may find one very notorious in his 
(1) pag. 26.  jesuits Gospel, which joined with the former by comparing the two different shows of zeal together, will make his impiety apparent through the veil of hypocrisy, though he double the same with never so many folds, and fair shows of zeal against the Pope. You have heard how dutiful the man is to the truth, how scrupulous to conceal the same, though by utterance thereof he may give advantage to the Atheist to deny God. But what if a seeming zeal of God's honour may give him a colourable occasion (in his fond conceit) to conceal the truth of the dignity of God's Mother; will he think it a sin not to discharge his duty to the truth? Will he think it reason to condemn them, that in show of zeal to God's honour shall speak untruth, and giving passage to their passions, break the Mother of God in pieces with lies, and slanders? Mark his doctrine about this matter, and then admire the scrupulous conscience of the man. Whereas Catholics object unto Protestants, that divers principal writers of their sect have spoken irreverently, and blasphemously of God's blessed Mother, your preacher not denying the fact, but justifying the same as done in laudable zeal, shapeth us this answer, if any shape can be in such a monster. If any of our religion (saith he) hath given any words of her that may give the least blemish to her blessed state, it was not done in any the least contempt of her, but in the zeal they bore to the honour of their Saviour, whom they held dishonoured by the unequal comparing of her with him. For what will not a Christian man's zeal cause him to do 
(2) Not to slander any man, nor to blaspheme any Saint though hypocritical zeal will give advantage to Atheists against God.  when he seethe his God dishonoured? Who would have thought that Moses would have cast so carelessly out of his hands so precious a jewel, as were the two tables written with the finger of God? And yet when he heard the name of the Lord blasphemed, he forgot himself, and them, and as though he remembered none but God, he threw them away, and broke them in pieces. If Moses' zeal makes his hastiness excusable, no reason to condemn them whose zeal gave passage to their passions, and caused them for the honour of their Creator, to forget the privilege of a creature. Thus he? In which words few Readers I think can be so simple or blind, not to espy a wolf whose teeth water with desire to tear in pieces the immaculate mother of the lamb of God, though he would feign cover himself, and do it in a sheep's skin of zeal, which will not serve his turn; the example of Moses the meekest of men, being too short & little by much, to hide the least particle of such monstrous fury, as is giving passage to passions against God's Mother, specially so full of blaphemy, and falsehood as theirs are.  
20. And first to discover his feigned zeal, mark (as I touched before) how it is hot or cold as he pleaseth, sometimes dutiful to truth against God's honour; sometimes zealous of God's honour against truth, as the taking upon him a show of either of these zeals may best serve his turn to give, under pretence of piety, a passage to his passions against the Pope. Sometimes his zeal to God's honour is so calm, that he is content God be even denied, not caring though his discourse may give advantage thereunto. At other times so hot in the spirit, and zealous of God's honour, that the least sound of a blasphemy (though but in a poem) will put him into a trance, where forgetting the true privilege of a creature, to honour the Creator, he will think it no sin to speak vildly and irreverently of his Mother, uttering slanders that may give blemishes to her blessed state. Is any man so blind that doth not see this zeal to be counterfeit, true neither towards truth, nor God, which he can make hot and cold, sweet and sour, careful & careless of the same thing as he pleaseth? Can any thing be in that heart sincere, from which both hatred, and neglect of blasphemy, both reverence and contempt of truth, both zeal and carelessness of God's honour doth flow? Secondly, here you may discover the impiety of Ministers, and the true cause why they so curiously search into our writings, to find some speeches concerning the Blessed Virgin that may seem blasphemy, which when they have found, wrapping their wolvish intentions in a sheep's skin of zeal against it, they strait fall into a trance, forgetting themselves, and giving passage to their passions, against her whom they hate the more, because the Church of God doth highly honour her.  
21. In this zeal we cannot deny, but john Caluin the Moses of their new Law, did forget himself and the Virgin (how he remembered God her Son, let the Reader judge) when he wrote, that in the birth of Christ she was so broken and weakened, that the forty days before her Purification, were not sufficient for her to recover her forces, but God did yet spare her, donec ex 
(3) Caluin Harmon. in cap. 2. Matth. v. 3.  puerperio convalesceret, that she might gather up her strength lost in the labour of childbirth. In this zeal do divers Protestants give passage to their passions, accusing her to have committed as great sins as Eve 
(4) Ceatur. l. 1. cent. 1.  the Mother of mischief unto all mankind, making her the very type of Heretics, and Infidels, carnal 
(5) Sarcerius in Euangel. de festo annunciat. apud Canisium. l. 4. de Deipar. c. 7.  and profane men. In which passion a Lutheran preaching upon her answer to the Angel, How can this be done, called her Zwinglian, and 
(6) Georg. Muller. apud Hospin. 2. p. fol. 390.  Caluinist, whom they hate no less (if not more) than 
(7) Insatanized, supersatanized, persatanized. Luther. apud Tigur. in tract. 3. count. suprens. confess. Lutheri.  Devils. But no man more like Moses in forgetting himself, and breaking in pieces the tables of the Law, than our English Minister 
(8) In his book of Christian exercise p. 669.  M. Buney, who dareth to write, that when that innocent, & sorrowful LADY stood at the foot of the Cross, she broke four commandments of God at one clap, the first, the fifth, the sixth, the ninth, by this blasphemous slander breaking into pieces both the tables of the Law in her Virginal heart, where Christian antiquity did ever believe they were 
(9) De Sancta Maria Virgine nullam habere volo, cùm de peccatis agitur, mentionem, quae gratiam habuit ad vincendum omni ex part peccatum. Aug. de nat. & great. c. 36.  inviolably kept. In this pretended zeal M. Crashaw practising himself, what he doth patronize in others, thinking (or making a show to think) that we compare her breasts and milk with the wounds and blood of Christ, doth likewise forget himself, saying, that no extraordinary 
(10) In his jesuits Gospel pag. 44.  blessedness doth belong to the womb of the Virgin, none to her breasts in this regard only, that they did breed, and feed the Son of God, that she whom we do so exalt, is no more than another 
(11) pag. 91.  holy woman, but a believing 
(12) pag. 36.  jew. And giving further passage to his passions, he doth not only beat her sacred womb and breasts into dust & worms, by scoffing at her assumption into heaven 
(13) pag 95.  but also carelessly casteth them out of his heart into a lower place than worms & maggots, by a foul comparison of them & her milk, with other 
(14) pag. 92  women's; not excepting the most impurest Strumpet. What Seneca 
(15) L. 3. de ira. c. 14.  said of the arrows which a barbarous 
(†) Cambyses.  Tyrant did fasten in the heart of a child, making the same his mark, praised by the flattering 
(¶) Praexaspes.  Father of the child that stood by, we may say of these blasphemies, that do so deeply penetrate into the heart, and honour of Christ's Mother, justified by M. Crashaw, that they are sceleratiùs laudata tela, quàm missa, not so barbarously discharged, as commended, that the tongue is more blasphemous that doth praise such passions, than the pen that wrote them.  
22. And as for Moses his example of breaking the tables of the law, the Bachelor doth wrong that great Prophet, by accusing him to have been hasty, careless, forgetful in that fact which he did advisedly & piously, not dishonouring the tables, but honouring them rather, thinking them to be over worthy jewels to be delivered to drunken people, as S. 
(16) Propheta sanctissimus indignum existimavit, vinolentum populum à Deo legem accipere. Ser. 1. de jeiunio ante medium.  Basile saith; as Catholics honour the Images of Christ which they put into the fire, rather than permit them to fall into heretics hands that will abuse them. But had Moses (pretending zeal) fell into a rage against to Tables, calling them the law of sin and the Devil, whose Slave heretics in their passions make the Virgin in whose heart God with his own finger wrote his law; had Moses in a feigned trance reviled Abraham, or Isaac, or any deceased Saint; had he falsely slandered the meanest woman living, as Ministers do the most blessed of women, and the most glorious of all Saints; I think no Christian would have dared to speak a word in defence of that zeal, as I do not know that any man pretending the name of a Christian before this Bachelor, did ever justify against God's mother confessed blasphemy, that may blemish her blessed state. And verily I do somewhat wonder in what a slumber Protestant Bishops were, when they did permit such a defence of passions pass to the print, full not only of blasphemy against the Virgin, but also of discredit against their own writers, giving such a censure of them, which if it be true, the man that shall bear respect to their writings may justly be thought worse than mad. For how can any well in his wits believe such books whose authors even by their best friends are confessed to have written, forgetting themselves, giving passage to their passions without exact care of truth? How can we think that doctrine deserveth credit which they did deliver, not knowing what they said, thinking of one thing, and speaking of another, remembering none but God, when they rail on his Mother: carelessly casting from their pen sentences that might break and beat her honour into dust? Let M. Crashaw answer me this argument if he can. If the men of his religion wrote about the Virgin remembering themselves, & without passion, why doth he slander them that they gave passage to their passions in such writings? If they did indeed write in a passion, forgetting themselves, how can any man of judgement believe thei● doctrine in this point, or in any other, when they speak against the supposed blasphemies of our Church? seeing of men so zealous, we may justly think, that their zeal doth still make them forgetful of truth, moving them to give passage to their passions against the Pope, whom they will seem to believe, that we compare with Christ, against whom the zeal of their passion is no less fervent, then against the Bl. Virgin. So that you clearly see the suit of Moses his zeal in breaking the tables of the Law doth not fit, nor can hide the monster of Minister's fury against the Mother of God. Neither hath it, to cover their impiety, any more proportion than the skin of the least lamb, to hide the mightiest wolf. By which it is apparent that not only excess of love, but of hatred also doth bereave men of their judgement, which is the cause that hypocrisy could not keep M. Crashawes huge hatred against the Pope, greater than his love to God, or the best thing under God so within the compass of show of piety, but it hath broken out into such open tokens of secret Atheism, that the discreet Reader may justly wonder to behold them in his writings, that doth not know Atheism to be in truth the very spirit of the new Gospel, moving men to hate 
(17) Papatus reijcitur, & Christo nomina non dantur, juventus ferè nil Dei habet. Gaspar Hedio Ep. add Melanct.  Popery, but not embrace christianity, lea●ing them without love or feeling of God.  
23. From this hatred doth proceed the bloody drift of his Sermon: The scope whereof (saith he) is to discover that ●hese would but deceive us, who speak or write, that Popery 〈◊〉 now well reform in manners, and refined in doctrine: & therefore they, & we by a reasonable mediation might well be ●econcyled. You see this Minister is all for war, he will ●ot hear of peace, no mediation, no reconcilement, ●●ough reasonable, shall be thought or spoken of a●ongst us, but fight we must one against the other ●ith irreconcilable, and mortal hatred: 
In his epist. dedicatory to the Prince.  burning with ●●●e, and devouring each others flesh, and dashing heads against the stones. In all which Metaphors he doth utter ●●e intent, and final scope of his Sermon, which is so ●●oudy, and so unchristian, that I cannot think charity ●●so dead in any among You, that they do not even abhor the same, as proceeding from the cankered ma●●e of a venomous spider. These men know well and ●●ele the weakness of their cause which they maintain, because they have no other way to live, but by keeping benefices (first appointed unto Catholic Priests) for themselves, their wives, and children, should a reasonable mediation, or toleration betwixt them and us be ●●ought of, such as Hugonots enjoy in France, under a catholic Prince, that we might have any tolerable liberty to speak for ourselves, & discover their frauds ●nd slanders, their guilty conscience doth make them ●elieue, and excess of fear sometimes, that in such a ●●se they would be forced to shut up their Church ●oores, and be soon forsaken of all. Nay they fear ●●e discovery of their gross lying, might perchance stir ●●o the people, that were before deluded by them, to take some violent revenge upon them. This is their fear, which to prevent, they buzz slanders into people's heads, that they may not think of any peace, mediation or reconcilement, but still pursue us with sword and fire to incite them. Whereunto the Bachelor devised in his chamber, preached at the Cross, published in print, finally presented to the Prince's Highness this Sermon, of the most odious slanders that wit of man could possibly invent, seeking by hook & crook to fasten them upon the Church of Rome.  
24. Now to understand how far he doth endanger your eternal salvation by this dealing, I do wish you would seriously ponder, what 
(r) De utilitate credendi c. 6. & 7.  S. Augustine teacheth: That it is an offence & sin very damnable, not only in preachers to utter, but also in the auditors to believe against the Church (that beareth away the name of Catholic, by the consent of the world, and, hath the fame and opinion of great learning, & sanctity with human kind) horrible and heinous blasphemies, wicked and senseless doctrines, upon the credit, and clamours of her known enemies. And so hard of belief in this point ought Christians to be, in S. Augustine his judgement, that they should scarce believe their own eyes, though they should see some words that may seem to yield a blasphemous sound, but read again, and again the place to understand the true meaning thereof. And if thou canst not excuse those words from blasphemy nor give them a good sense by thy own learning 
(*) Ibid. cap. 7.  seek (saith he) some learned, and godly man that may instruct thee. Cannot such a man be found with ease? Seek him with labour. Is he wanting in thy own Country? What better reason canst thou have to travail? Canst thou meet with no such man in the Continent? Sail beyond the seas, beyond the seas, if thou canst not find any near the sea, pass further into the country, and even into those parts where the things were done their books speak of. This diligence doth S. Augustine require to be used before we fasten upon the whole Catholic Church any imputation of false, and blasphemous doctrine. Whereupon he accuseth himself, and his friend Honoratus for having believed such slanders against the Church upon the Manichees report, not having first used such diligence to find out the truth. What 
(s) Quid tale fecimus Honorate? & tamen religionem fortasse sanctissiman (adhuc enim quasi dubitandum sit loquor) cuius opinio totum terrarum orbem occupavit, miserrimi pueri pronostro arbitrio iudicioque damnavimus. de utilit. credend. c. 7.  like thing have we done friend Honoratus? And yet (wretched young men) have we presumed upon our judgement and fancy to condemn a religion perchance most holy (for yet I speak as though the matter were doubtful) whose fame hath filled the world. And more earnestly in another place: We 
(t) De util. cred. c. 6.  witty, and learned young men forsooth (saith he) and deep searchers into truth, not having so much as once turned over their books, not having sought any to declare them unto us, non aliquantum nostra tarditate accusata, non vel mediocri cord ipsis concesso, never fearing or mistrusting the weakness of our wit, nor granting so much as mean judgement, & common sense unto those men that have permitted such books to be read over the world for so many ages: laying aside (I say) all these respects, we have resolved to believe nothing what those men teach, moved thereunto by the clamours of their enemies, who with false promises of clear truth, have brought us to believe many thousands of their own fables. Thus S. Augustine.  
25. Who seemeth unto me lively to describe the miserable estate of many thousands now in England, that rashly condemn so glorious a Church, as the Roman (whose fame hath filled the world) of most horrible blasphemies, believing them upon the word and clamours of her professed enemies, such as Ministers are known to be, especially M. Crashaw, who feareth not to say as you have heard, that he will not spare the Pope, though 
(†) pag. 74.  thereby he may give vantage to the Atheist, resolving to pluck down the Sea of Rome, though God, and all godliness fall with it: upon whose words they have believed the Roman Church to teach; that the Pope is God; that, he can deliver souls out of Hell; that, one may appeal from God to the Virgin Mary; that, we do pray unto, and call upon a wooden Cross; that, those which receive the blessed Sacrament, must have a wife, or else keep a whore in her place, and the like paradoxes & senseless doctrines, which even children know to be hated by us. Now, what diligence have his credulous Auditors used to find out the truth before they yielded their assent unto these slanders? What seas have they passed? What Countries have they travailed? What long search have they made after learned teachers, to declare some speeches & sayings that may seem more harsh? How many that never so much as read the sentences they cavil at in our Authors? And if they have done none of these things, how can they be excusable with God in their confident condemning so famous a Chistianity, upon so slight examination of matters?  
26. The second reason of my presenting this Treatise unto you, was a care of your honour, which the Bachelor doth much abuse, by publishing his gross folly and ignorance, under the name of the Preacher of your Temple, who doth so far surpass any mean or mediocrity therein, printing absurdities so void of common sense, and so intolerable to any learned ear, that your long forbearance to take notice thereof, harbouring him in one of your Courts, doth make many wonder, and think they may justly apply unto you the words of S. 
(§) 2. Cor. 11. v. 19  Paul: Libenter suffertis insipientes, cùm sitis ipsi sapientes: you gladly suffer fools, being yourselves wise, I will not lay that title on M. Crashaw, though his ignorance may seem to deserve it, except by his lavish bestowing the same on learned men, it do from the diamond wall of their excellent wisdom reflect on himself, whereof I am content to make you judges.  
27. First, as for the learned Catholic Writers of this age, Bellarmine, Valentia, Vasquez, & many others, he doth rate, and revile them at his pleasure, terming them, Patrons of 
(u) pag. 88  damnable Idolatry, loud 
(x) p. 115.  liars, & the like reproachful terms without any respect. He ●osseth and turneth them up and down, as himself thinketh best, making now Bellarmine chief, now Valentia, now Vasquez: & sometimes putting Chrysostomus a Cistercian before them all, using them as counters which stand sometimes for ten, sometimes for twenty, sometimes for a thousand, sometimes for nothing at all, as it pleaseth the caster of the account. Secondly, all the learned Divines successively since the days of Aquinas, and namely that Angelical Doctor, he doth charge to have taught, that a stock or stone representing Christ, is to be worshipped as God; and a wooden Cross to be 
(y) In his 8. wound.  prayed unto; that they brought wooden arguments for their Idolatry; were blind in their understandings; and drunken with the whore of Babylon's spiritual abominations. Thirdly, Pope Adrian the sixth, who before his advancement to S. Peter's Chair, was a learned Doctor, and Reader in Louvain, Master unto Charles the fifth of famous memory, and Governor of the Kingdoms of Spain in his absence, this Pope, I say, the Wiseman of your Temple termeth 
(z) pag. 163.  fool in plain terms. Finally the noble nation of Italians he doth not blush to affirm that they are either 
(a) pag. 111.  Atheists, or fools (some privy Protestants excepted) which privy men what they are, Atheists, or Protestants, or fools, or all three, who can tell but himself, who hath a nose to smell them into England from their Italian privy Churches. But if Italians whose works of piety show they are not Atheists, whose learned books do witness they are not fools, see this shameful reproach in print (as they may, this Sermon being turned into latin) they will perchance attribute such speeches without salt or wit, to the clownishness of our Country, and grossness of the northern climate, and apply unto M. Crashaw the verse with some allusion to his name, 
(b) Horatius.  Bootem Crasso iurares äere natum.  
Now if it be the property of a fool (as the holy 
(c) In via stultus ambulans cùm ipse insipiens sit, omnes stultos aestimat. Eccl. 10. ●. 3.  Ghost saith it is) to judge rashly, that others are fools; you will easily see the stones of reproach cast up at others, fall fool on his own head.  
28. But no where doth this Minister show greater want of judgement, then in his jesuits Gospel, which in truth is such a piece of work, as I do much marvel, that such an owl (to use his own phrase) was let fly abroad in the days of light, and in the fairest day of summer, though that book was likely to be written (as it was indeed) under the hottest influence of midsummer moon. I do not think any are living in your Courts which do not blow away such light stuff with contempt; yet will I speak a word or two thereof that no silly fly or fool, may be entangled therein, and that you plainly may see the notorious folly of your Preacher, which is such, as the sweet, and divine muse of the grave, learned, and venerable Father that wrote that excellent & mellifluous poem may seem to have wrought with the Minister, as some sound of music doth with the 
(†) Tigers tympanorun sonitu aguntur in rabiem Plutarch.  Tiger, wherewith enraged, her fury wanting other matter to work upon, teareth out her bowels, as the Bachelor with raging and railing doth his brains, which I will make plain by three, or four examples of such folly, as are long in him, lasting from the first beginning, to the end of his Gospel, though I shall dispatch them in few words.  
29. The first is to gather a Gospel out of a Poem, and that not written historically, or doctrinally, but in pathetical verse, full of metaphors Metonomi's, Apostroph's, Prosopoper's, and other aswell Rhetorical figures, as poetical flowers, which to take in a proper and rigorous sense is folly, to urge them as points, and articles of faith is such a solemn foolery that it may seem the next degree unto madness itself, which was to present the figures and flowers of the Poem to be condemned in the 
(d) in the end of his jesuits Gospel.  Parliament, as heresies, & Catholics in that respect to be pronounced heretics. Truly I think midsummer moon had never the like influence in any Minister or madman, Bachelor, or Bedlam before. And yet doth he urge these points of our doctrine, as most authentical, and substantial things, much more credible, and certain, as he saith, than the knowledge they have of jesuits and their doctrine and practices, from 
(e) jesuits Gospel pag. 18.  the report of their merchants, or intelligence of their Ambassadors, or from the writing of their own men, which is the truest point in his whole jesuits Gospel, though jesuits need not faith to believe it: they see and feel it. For the relations which their Merchants, and Ambassadors give, the stories their men writ of them are such, as no pathetical exaggerations, no poetical figures, fables or fictions, can be more false, as many late books can witness, specially a late Pamphlet dedicated to the Prince's Highness, called the Devil 
(†) The devils pilgrimage to the jesuits Colleges. printed anno 1611.  his pilgrimage, where this lackey or footman of the Devil tells many false stories, naming persons that were never heard of, speaking of actions that never any dreamt of, as (to omit foul matters) that on 
* Quàm multis intrandi (in Ecclesiam) aditum obserabant rumores maledicorum, qui nescio quid aliud nos in altar Dei ponere iactitabant. Aug. ep. 48. ad Vincent.  the Altar of our Lady at Sichem a sheep was sacrificed, and a long poetical narration of the cause of the jesuits expulsion from Venice, abusing the knowledge of the whole Christian world; and that in their College strait upon their banishment was found such a sum of money, as all Merchants having taken whatsoever they would challenge upon their own words (which we may imagine was no small quantity) the remnant was five hundred millions, besides plate & vestures: and yet he saith he telleth not these things upon hearsay, but what he saw with his eyes. Now what Poet could have told a more lusty lie? So that this part of his Gospel is very true and credible, that their reports & rumours, and printed relations about jesuits, are more false, incredible, and fuller of exaggerations and fictions, than any poem.  
30. Now if you desire to see how wittily, & handsomely the Ghospeller doth gather his Gospel out of the Poem, I will present you a fair pattern, by which you may guess the rest. In that poem the Author in in his meditations doth imagine a familiar dialogue betwixt the Virgin and Christ, and saith unto Christ: 
Say to thy Mother, see my brother's thirst,  
Mother, your milk would ease him at the first.   
Which speech is imagined to show the great familiarity betwixt Christ, and his blessed Mother, that she hath a special interest in the joys and comforts (metaphorically termed milk) that flow into the soul by devout contemplation of her blessed Breasts, which comforts are not granted but to whom she doth singularly favour, nor given without her consent; without which the Son of God would not be borne in her womb. Now what doctrine doth this Bachelor gather out of this poetical imagination think you? Marry, that Popery doth make Christ a mediator to his Mother: which again he divideth into divers branches, opposite to the Gospel of Christ, grounded upon the first mistaking, unto the fifth and sixth generation, 
Ies. Gosp. pag. 87.  in this sort.  
Christ saith of himself as man. Romish doctrine makes him say. 
He that will, may see another like Gospel, that we teach, that Christ this present year a sucking child at Hall in Brabant, opposed in like manner unto the Gospel of Christ. pag. 64.  My Father is greater than I My Mother in some respects is greater than I Christ saith of himself as God. Romish doctrine makes him say. I and my Father are one. I and my Mother are one. Christ saith. Romish doctrine makes him say. Come to me all that are weary, & I will ease you. Come to me, and I will send you to my Mother for ease. The Scripture saith. They make him say. No man cometh to the Father, but by me. No man cometh to my Mother, but by me. The Scripture saith. They make him say. Whatsoever you ask my Father in my name, he will give it you. Whatsoever you ask my Mother in my name, she will give it you.  
All this Gospel doth he gather only from the former verses without any other ground, which I have here set down, both for the recreation of some Catholics that may peruse this Treatise, that they may see both how malice against truth putteth their Adversaries out of their wits, and with what empty shows many seduced souls are frighted from the Catholic Church; & that some of you may see how grossly this Bachelor doth abuse them, who cannot I think but see, and grieve that their Preacher should publish such follies, vanities, or rather baberyes in print.  
31. This then is the first mistaking or folly, wherein he runneth on to the very end of his Gospel, making no difference betwixt an Evangelist, and a Poet, a Gospel, and poem, rigid truth & figurative speech, articles of faith, 
à pag. 37. ad 60.  and poetical fancies. And the second is no less notorious than this, to wit, to put no difference betwixt contemplation, and the object thereof, meditation and the matter, the thought and the thing we think of, betwixt the breasts and milk of the Virgin, and devout considerations upon them. Because Scribanius compareth his meditations upon the breasts of the Virgin, with his meditations upon the wounds of Christ; the Minister doth infer, that he doth equal her breasts to his wounds, the milk of the Mother with the blood of the Son, which is gross mistaking, and misconstruing of things. Often may contemplations be equally full of comfort or profit, though there be great difference in their objects. What greater distance then betwixt heaven and hell, the joys of the one, and the pains of the other? yet many times may one, through God's special grace, find as profitable, yea sometimes as comfortable meditations upon hell, as upon heaven. When we say that hell maketh men avoid sin, we do not understand that hell hath a certain power to infuse grace into a man's soul, by which he may avoid sin, but only that it is an object which may (God's grace concurring) awake such a good purpose in a man. The like is when we say, heaven doth make men serve God with great comfort, we do not understand, that heaven hath any virtue or quality to infuse grace, but only to be an object or motive of joyful going on in God's service. So when it is said, that the breasts or milk of the Virgin do comfort the soul, heal the diseases thereof, appease anger, envy, pride, and other raging sins, the sense is, that her breasts, and the mystery of her blessed milk is an object of such devotion and piety, as devout contemplation on them may bring forth in a soul these and many other more admirable effects. Moreover, when one doth meditate on the Virgin's breasts, as she is God's Mother, the object is equal to the object we think of in the wounds and blood of Christ; because in the breasts of the Virgin as she is God's Mother, we must needs behold, and contemplate Christ in her virginal arms, & sucking her blessed breasts, who though not in bigness of body, yet in Majesty, power, wisdom, sanctity, both as God and man, is equal to himself bleeding on the Cross. Now which object is more sweet, tender, and able to stir up devotion in a soul, Christ sucking in the arms of his mother, or bleeding on the arms of the Cross is a doubt, which did perplex S. Augustine long ago, that he broke out into these words. In medio positus quo me vertam nestio: hinc pascor 〈◊〉 vulnere, hinc lactor ab ubere; placed betwixt these two pledges of mercy, I know not which way to turn my self: on the one side I am fed with blood from the wounds, on the other, with milk from the breasts. This is the doubt which that learned jesuit, whom this Bachelor termeth, Anointed with the oil of mischief above all his fellows, doth excellently express in Latin verse, which beginneth: 
Haereo, lac inter meditans, interque cruorem;  
Meditating betwixt the milk & blood, I am perplexed.   
32. By which first verse you see, that he doth compare his thoughts and meditations on the one, with his thoughts and meditations on the other, doubting by which of the two, greater devotion did accrue to his soul. That he saith he will lay his left 
(*) Rem scio prensabo, si fas erit, ubera dextra: laeva prensabo vulnera, si dabitur.  hand on the wounds, and on the breasts his right: by this metaphor he doth show, his purpose is to meditate on the Virgin's milk, or Mystery of Christ's Childhood in the time of prosperity, signified by the right hand, for which time it is fittest to wean us from the milk of vain pleasures, and that he will think on Christ's wounds, and passion when he is pressed with adversity, which the left hand doth express: and for which sorrowful time of crosses, the Cross, and bleeding wounds of Christ, are considerations of highest comfort. This is the pious meaning of that metaphorical speech, which this Bachelor doth expound at his pleasure, crying like a calf at the bugbear of his own brain, out of mere ignorance, not able to discern the right hand from the left in a mystical sense. No less pious is the 
(†) Lac Matris miscere volo cum sanguine Nati: Non possum antidoto nobiliore frui.  metaphor of mingling the milk, and the blood together into one compound; which is nothing else but to compare those two mysteries together and mingle them in our thoughts, conferring his paining in the arms of the Cross, with his playing in the arms of his Mother; his shedding blood in the one, with his sucking milk in the other, with the like sweet differences betwixt them. Which compound, or comparative consideration of these two mysteries may justly be thought the sweetest meditation the soul can enjoy upon earth. Behold what true, pious, and sweet conceits the metaphors have, which this Bachelor draweth to most blasphemous senses, raging against his own fancies, as against the jesuits faith, like furious Ajax, that scourged an heard of his own swine, for the Army of Grecian Princes.  
33. And in this folly doth he go 
(§) pag. 60.  forward, raging at shadows, till he come to that distich of the poem: 
Sweet child in mother's arms that playing rests: 
Paruule maternis medius qui ludis in ulnis: Qui tua iam comples ubera iam vacuas.   
Now sucks as child, now fills as God her breasts.   
Where this learned and devout Religious man doth begin to set down in verse, a meditation on Christ's childhood, much used by jesuits, as doth appear by their books, which is called by them applicatio sensuum, an applying of the internal senses of the soul, to the mysteries of Christ's life. By which, when they meditate on Christ's childhood, they do imagine themselves to be in Bethleem, or Nazareth, and there behold with the eyes of their mind, that venerable, & amiable child in his Virgin mother's arms, to hear with their ears the words that pass betwixt them, to taste, smell, and feel internally the things that are objects of these senses, as far as they may serve to awake devotion, and stir up a lively apprehension of the mystery in their hearts; in the mean time speaking with the Bl. Child, or Virgin mother, framing unto them mental & imaginary discourses, and petitions according as the holy Ghost the teacher and guide of such high, and ecstatical contemplations shall 
(f) This (I dare say) is a strange language to M. Crashaw.  direct. This manner of contemplation you shall find most frequently practised by ancient Fathers, and learnedly declared by 
(g) Instruct. de modo meditand.  Riccius, and 
(h) Part. 2. tract. 7. of mental prayer, in the Introduction.  Puentez, two Fathers of this Order, in their Treatises of contemplation, and mental prayer. And such imaginations, conceits, and discourses are neither false nor vain: not false, because as the Logicians teach (and it is the first lesson in Logic, which this Bachelor of divinity doth not yet understand) that there is neither falsity nor untruth in our thoughts, or imaginations, when we stay in the first operation of understanding, which is to apprehend a thing without judging that it is so, as we apprehend: as when we apprehend (as S. 
(i) Augustin. l. 7. Confess. c. 5.  Augustine did) God as an infinite light, or sea of glory, without bound, in which the world like a sponge floateth, though God be not indeed as we apprehend; yet are not such apprehensions erroneous or false, because we only apprehend him, as such an infinite material light, not judging him to be so: nay, we judge the contrary, yet we must so apprehend him, because our thoughts can reach no other higher conceit of him. When we apprehend, and imagine ourselves in prayer to be before the throne of God, to be kneeling in heaven among the blessed Angels, as 
(k) lib. 2. de oratione.  S. Chrysostome, and other Fathers exhort, this apprehension is not false, because we do not judge, and think that indeed we are in heaven, but so frame our imaginations, thoughts, affections, prayers, and inward speaches unto God, as if we were in heaven. And thus may we make ourselves present in Bethleem, or Nazareth, unto the mystery of Christ's sacred Childhood, or in Mount-Caluary unto the mystery of his Cross, beholding him with the eyes of our mind, as bleeding and dying for us, which thoughts are not vain, but causes of piety, devotion, and tender affection unto Christ, and his holy life, and therefore of singular profit, which any that will make trial thereof, shall undoubtedly feel.  
34. Hence doth appear the falsehood, and impiety of the Bachelors new doctrine, not taught by any Christian (that I know of) before, to wit, that we must not now imagine Christ as sucking his mother's breasts, nor speak unto him, as to a child, nor as dying upon the Cross, nor conceive him as a mortal man; to which purpose he citeth S. Paul, saying: We know not Christ now according to the flesh, that is, saith he, not as a mere, and mortal, but as glorified man: this doctrine I say is the bane of piety and devotion, and a perpetual banishment of contemplation of the mysteries of Christ's life out of men's hearts. For how can they lively apprehend love, and embrace Christ as dying upon the Cross for their cause, if they may not conceive, or apprehend him as a mortal man. How can they in contemplation wash his wounds with their tears, or bathe themselves in his bleeding wounds? How can they enter as doves into the holes of that Rock, if they may not so much as apprehend death or mortality in him? S. Paul's meaning is, that we must not believe nor judge, nor think that Christ is now mortal in very truth, and subject to misery as once he was, as S. Chrysostome expoundeth; but he doth not deny but we may conceive Christ and speak, and pray unto him, as to a child, or as crucified, or as represented in any other mystery of his life, imagining things past so lively, as if we saw them present with the eyes of our mind; though the more literal sense of the Apostles words, Now we know not Christ according to the flesh, be, that he had not now a carnal, and fleshly conceit of the Messiah & his Kingdom, as he had once with other jews before he was converted; so he saith, that now we know none according to the flesh, that is, we bear not carnal affection unto any, wishing them carnal and temporal blessings. For though we once (saith he) knew Christ according to the flesh, that is, expected his carnal, and temporal Kingdom; now we know him not in that manner, nor consequently do we love carnally any, whom we love in him, and for him. This now is the third folly of this Bachelor, wherein he spendeth the rest of his Gospel, making no distinction betwixt apprehending and judging of a thing, betwixt imagining & believing. We do apprehend Christ in our thoughts, as a child, we mentally see him, kiss, embrace him, speak unto him: yet do we not judge, that he is a child, or a sucking babe this present year at Hall in Brabant, as this Wise Man objecteth, but that he was once a child. Which mystery that we may know, love, & admire the better, we set it before the eyes of our mind, not as a thing past, but present, and behave ourselves in our imaginations, thoughts, and affections, as we would do indeed, were he truly, and really present before us. This is the manner of meditation, most pious, devout, and profitable, which to Protestant Ministers seemeth (I dare say) a new Gospel, though it hath ever been practised by all spiritual men: but no wonder at their ignorance herein, seeing the sensual or carnal man conceiveth not the things of the spirit of God.  
35. A fourth example of folly, is his fury against jesuits, because this Poet, in his imaginary contemplation and application of the internal senses unto the mystery of Christ's childhood, doth fear to approach unto the sacred, and venerable breasts of the Virgin, confessing himself unworthy of such an honour & favour, in regard of his grievous sins: wherefore he doth in his contemplation & thoughts, rather run to be cleansed by Christ's blood, begging one precious drop for that end, which he doth express in a most divine sweet and admirable verse. Hear the Bachelor keepeth a great stir, & rageth for many leaves 
(l) From the pag. 66. of his Gospel, to the 77.  together, that the jesuits think the Virgin's milk to be more pure, & precious than Christ's blood, to which they dare approach, though not to her breasts. Where he is so void of judgement, as he would have a sound, &  reason which in rigour of Divinity may subsist of a poetical conceit, which may be raised of small ground, or fancy, as all men know. And the ground of this conceit, is, not because the milk of the Virgin is more pure and precious than Christ's blood, but because the manner of approaching unto it, may seem to carry a show of pride and presumption. For a man to run to Christ's blood which was shed to cleanse sinners, is a token that he doth acknowledge himself a sinner, and a needy suppliant: but to approach the Virgin's breasts, which were not filled with milk, but only to nurse the Son of God, and comfort the specially devoted to Christ's blessed childhood, might seem to savour of pride and arrogancy. This may be declared by an example. Which is of more worth, a thousand pounds out of the King's Exchequer, or an ordinary dish of meat set on the table for the King's refection? Doubtless, the thousand pounds: yet is it a greater honour to sit at table with the King, and eat with him in the same dish, then to have a thousand pounds out of the Exchequer; and many that dare ask the second, will not presume of the first. The like is in this poetical imagination. Christ's blood is more precious than his mother's milk, yet in contemplation to sit, as it were, at the same table with Christ, and to be fed with the same Virginal milk, miraculously prepared for him, doth carry a greater show of honour, then to be bathed in his blood, and washed with his wounds, which sinners are admitted unto. And this is a sufficient ground to build a pious poetical conceit, not unbeseeming a Christian Poet, as any man of understanding will grant; & admire the Bachelors madness, who spendeth many leaves in railing against jesuits, for this only respect, calling them, a generation of Vipers, bred of an old and sinful world, who as they have Christ most in their mouth, so they have him less in their heart; and, that they have herein more dishonoured the blood of Christ, then ever it was by any Sect, or Profession whatsoever, Turk or Heretic, jew or Atheist, Devil or Man, since the world began. Thus he declaymeth against jesuits, who do daily convert unto the desire to be saved by Christ's blood, many of all the sects by him named besides Devils, whom they leave to confer with Luther and his learned Scholars. But these invectives (as S. Augustine saith of the like) are by so much the more sottish, by how much they are more earnest, and prove, that one only point jesuits must necessarily believe of their long Gospel, penned by M. Crashaw, to wit, that the writer thereof, when he wrote it, was not well in his wits.  
36. Which doth further appear, in that he doth object in his fury, even the elegancies of the Latyn language, which he doth not well understand, as blasphemy to be condemned in Parliament. For example, the jesuite in this Poem saith to Christ: 
Ergo redemptore monstrate iure vocari; Nobilior reliquis si tibi sanguis inest.  
A Saviour show thyself to soul oppressed,  
If thy blood be more noble than the rest.   
This Minister will needs accuse the jesuits of doubting whether Christ's blood be more noble than any other, because the jesuite maketh an (if) thereof which implieth doubt. But would it please you to send your preacher to some Grammar school of jesuits, he should be taught that (si, if) is not ever a doubting particle but sometimes most asseverative, specially in obsecrations, in which that particle used of something which is certain, doth with great force affirm, making the speech more elegant, and the obsecration more earnest. To give him an example out of a poet, Dido doth thus beseech Aeneas, 
(m) Virgil. 4. Aeneid.  Si bene quid de te merui, fuit aut tibi quicquam dulce meum miserere.  
Did Dido doubt whether she had bestowed great good turns on Aeneas? she knew them well, and could tell them also: 
— Eiectum littore egentem  
Excepi, & regni demens in part locavi.  And yet she maketh an (if) of what she made no doubt, saying: Si bene quid de te merui, with an elegant and complete speech, putting him in mind of what he knew and was apparent, and she did much desire he should remember. And this elegancy is used in this verse most sweetly, representing unto Christ the dignity of his precious blood above all other, and obtesting him by the same, to blot out therewith the multitude of his sins.  
37. Pardon me (learned and judicious Countrymen) that I trouble your ears with such trifles, where if I have cause to say with S. Paul, 
(n) 2. Cor. 12. v. 11. Factus sum insipiens, sedvos me coegistis.  I am become a fool, you will remember your Preacher hath forced me thereunto, by printing these follies, to deceive silly people, who might out of the former ignorant, and malicious cavil, have thought that we doubt of the inestimable value of Christ's most precious blood. And truly seeing you are not altogether out of fault, who suffer fools, though yourselves be wise, you may be content to bear part of the penance, to read a refutation of the follies printed by your own Preacher, with which I will now weary you no longer in this place, if it may please you to take notice of his last folly, upon the last verses of this Poem; where the Poet complaining of the great dryness of his own meditations on the mysteries of Christ's passion, and chidhood, whereas clothes were wet with the milk of the one, and blood of the other, concludeth with this devout distich.  

pag. 98.  I am more than clouts, yet these more rich than silk  
wet with sons blood, wet were with Mother's milk.  
Hear this sucker of venom out of flowers, first frameth a long inditement of pride against the jesuite, wondering, that he dare come before the Lord his God in his prayer, making himself better then these clothes, specially hearing the Prophet cry before: O Lord, all our righteousness is like a menstruous clout. 
Psal. 72. v. 23.  Thus he. Where we may likewise wonder, how this Bachelor in the sight of God dare make himself wiser than that Ass Christ road on, specially hearing the Prophet cry before him, I am become like a iument, or Ass before thee: and being no wiser in the sight of God, how dare he thus babble, if not rather bray in the ears of men that can understand his solemn foolery, to make it a sin for a man, to think, and say in the sight of God, that he is more precious, and dear unto him then any clout, even the best that ever was: which though this ridiculous Merchant say, that he doth prize above gold, and therefore much more than jesuits souls: 
Matth. 4.13.46.  yet that heavenly Merchant doth make another estimate of such jewels, giving all that he had to buy one.  
38. And if you examine the other part of his cavil at the jesuit, for envying the clouts that were wet with that milk and blood, you will find he doth show himselft to be a braying creature indeed, not only in the sight of God, but even in the judgement of every reasonable man. If (saith he) the jesuite mean the material, and real blood and milk, that were in the bodies of Christ and his Mother, then is he more than mad to envy the clouts, for they did touch them, and he cannot. Thus he. And is not this a fit discourse (think you) to discover a mad man? What if he cannot touch those sacred bodies, that Virginal milk, and precious blood? May he not therefore without madness, wish that he had been in the time when he might have touched them, envying the felicity of the clouts, that were so happy, & more happy in this respect, than he now can be? May he not grieve & complain, specially in a pathetical poem, that he is deprived of the possibility of such a comfort, therein declaring his devotion unto these sweet pledges of mercy? But the Poet's complaint is not in this respect, but hath an higher & sweeter conceit, grieving that he is not so happy in his kind, as those clouts were in theirs. They were corporally wet, and moistened with the blood and milk of the Son and Mother, the greatest honour and felicity such creatures could have, whereas his soul, his understanding, his meditations, as he complaineth are not wet with a fresh and lively remembrance of that milk, & blood, nor his thoughts & affections drowned in these two main seas of joves, nor he absorbed by contemplation of those two sweet mysteries, from the love, and care of all other inferior things. This is the complaint, which whether it be pious or no, let any man judge, and of the vanity of such cavils.  
39 But it is worth the noting, that though your Bachelors drift was to beat in the mortar of malice, with the pestle of his pistilent wit, every flower of this flagrant poem, to get out venomous juice of some blasphemy; yet hath he omitted some, at which he might have cavilled with far more show of reason: for example, at this verse: 
Parce Deus, magno si te clamore fatigem.  
Pardon me Lord, if thee my cries do tire.   
Where he might have objected pride unto the jesuit, as to one thinking himself such a stout prayer, as he can even tire God; and blasphemy in teaching that God may be tired: and hence have deduced the Popish practice of praying unto Saints, which they do (so might he cavil) to give some respite unto God that he may breathe. Also when he saith: 
Lanceaque erubuit sanguine tincta suo.  
The lance did blush imbrued in thy blood.   
Seeing no creature can blush which is not endued with reason. By this jesuits doctrine he might infer, in his fashion, that the lance was a reasonable creature, man, or woman, rather a woman, because the latin is the feminine gender, perchance mother to the famous Knight Sir Lancelot Du-lake; but doubtless a Saint, seeing she was washed with Christ's blood, the virtue whereof made her blush for her sins. These deductions (as I am content to refer to the Readers judgement) are no more injurious against truth, and have more wit and show of reason in them, than the clouts of the cavils, wherewith your Bachelor botcheth up his Gospel. And yet should any man object these things in good earnest, as things of moment and substance, that man's wits might be thought more wooden than the very wood of the lance, howsoever his malice may be more sharp than the point: to which point of malice the Ministers may seem arrived, who are more sharp set, and bear a greater tooth against Catholic devotion and piety, than Atheism, and profaneness; as your Bachelor did openly profess, and they all show it in works. For so many wanton and lascivious verses come daily forth, and such works of darkness are harboured even in Preachers bosoms and breasts: but this pious poem full of so many sweet, and devout conceits both towards Christ and his Mother, which malice only can misconstrue, and draw to blasphemous senses, you see, how these birds (forsooth) of the light, cry, and cackle, and keep a stir at it, as if it were an owl, among whom your Preacher is leader. Nay he only playeth the fool in print for all the rest, who are (he saith) many millions more.  
40. Had a lascivious Muse set out a pathetical Pamphlet, showing his affection to the breasts of some woman, this Tiger who only rageth at sacred music; would not have stormed thereat, for he doth show good affection to such objects. And that he is better acquainted with other women's breasts, than the Virgins, doth sufficiently appear, in that he dareth avouch that it cannot be proved either to reason, or faith, that the Virgin's milk excelleth other women's, in any either corporal, or spiritual operation whatsoever; raging against this learned Father for saying, that her breasts are divitiora, more rich, and full of divine and heavenly comfort, have more virtue to stir up faith, love of God, and pious thoughts in the devout contemplant, than those of any other. Which base conceit of the breasts of God's mother may be the cause that he thinks it no sin, for a man full of sin, without any care or respect, to approach & touch them by imagination: he dareth stand to it, it is no evil: & no marvel, seeing her breasts in his conceit are no better, & so no more to be honoured & respected, than those of other women, with which to play either imaginarily or indeed, it may seem he thinketh no great evil, learning this devotion of his Father Luther, who writeth in this sort of his contemplations of this kind: 
(o) Loci commun. Martini Lutheri, p. 4.  Mihi quidem (saith he) saepe magnae voluptati, & admirationi est, quòd video corpus muliebre totum ad id factum, ut foue at infants. Quàm decore etiam paruae puellae gestant in sinu infants! Ipsae mátres quàm aptis gestibus ludant, quoties placandus est infans vagiens, aut in cunis ponendus. These were Luther's devout contemplations upon women's breasts, laps, arms, and bodies: his words I will not turn into English, but such as understand Latyn will not wonder, that such meditations brought him in the end to marry a Nun; nor that M. Chrashaw and the rest of his Scholars find not much comfort, feel no great virtue in meditation on breasts of the Virgin, more pure than the heavens, who full of gross, and carnal imaginations dare approach to her sacred closet, more rudely than they would to their own wives chamber, thinking it no evil to defile with their swinish imaginations, the most pure, and sacred mysteries of our faith.  
41. I will here set down an example of their meditations in this kind, not written in verse, but in prose, & in an exposition upon the Gospel, by a Ghospeller 
(p) joann. Agricola apud Canisium. l. 3. de Maria Virg. c. 12.  of great name and credit, who expounding the Angelical Embassage to the Bl. Virgin, doth thus gravely meditate on the matter: Ingressus 
(q) Annot. in cap. 1. Luc.  cubiculum ●uellae Gabriel (saith he) adolescentis forma, amatorium quiddam & nuptiale orditur, virginem, ut apparet, pellici●urus ad concubitum: Gabriel entering the maid's chamber in the form of a young man, gins a nuptial and amatory speech etc. my pen blusheth to put the rest into English. And is not this (think you) a fit meditation for Luther's Gospel, which makes the Gospel of Christ begin with a nuptial song, enticing a Virgin to marry, or to do worse. And yet this contemplant will not have his Readers pass over the matter slightly, but insist upon it, & apply their internal senses unto ●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 will meditate with pious curiosity in his mind, what it is to see a trim young man with a young maid a●one in a chamber, the door shut, speaking her fair, to whom both by gesture, and speech he doth clearly show himself to be a wooer. Do you perceive the pious curiosity of these gospellers, that will not rest with their thoughts, till they know the Quid sit, the very essence and quiddity of the locking up of a try 〈◊〉 young wooer, with a fair young virgin together alone in a chamber? These owls, they do not harbour in the barn of their brains, nor keep in some corner of their chamber, but let them fly abroad in print, in these days (as they term) of light. Nay they pass among them without wonder, as sweet and devout conceypts. By which this marrying Mynistry, that cannot live chaste, turn the pure virgin water of divine Scripture into the wanton wine of lascivious fancies, to keep the wedding feast of their wooing Gospel.  
42. They that thus turn the Gospel of Christ into a wanton Comedy, what marvel though they change a jesuits poem into a Gospel of their foul fancies, as gross and carnal as women's breasts, the objects of Lutheran devotion, can make them? What wonder though the diamond of a devout contemplation set in golden verse, be stained by such 
(r) Cast not jewels unto swine, lest they tread them under feet, and rising against you, rend you in pieces, Matth. 7. v. 6.  swine, who never yet could raise their thoughts out of mud? what marvel that having defiled the jewel, they tear in pieces those that cast it before them, with all manner of foul and despicable reproaches? as this Minister termeth jesuits, anointed with the oil of mischief about all their fellows; that, they bind their Novices prentices unto Beelzebub, and the like, not having any leaf or almost line not adorned with some such rare jewel of contumelious terms, though the most used by him, is Vipers, which was a title Luther did leave, together with his love, in his last 
(s) See Luther's last will in lib. de coena. Ego Lutherus alterum iam pedem habens in sepulchro etc.  will unto the Calvinian brood, whose nature he doth so describe by the metaphor of Vipers, that I am content to make you judges whether he may not seem to describe the Preacher at the Temple. The 
(t) Apud Theodos. Fabritium in locis commun. Mart. Lutheri p. 4. Diabolus. & ibid. p. 5.  nature (saith Luther) of these vipers (the Caluinists) is such, as they cavil deceitfully at words proceeding from a pious, and ingenuous heart, and turn them altogether to another, and to a quite contrary sense, than they were meant. In which art they are admirable Doctors, surpassing in this point the skill & wit of all the Rhetoricians in the world: for they are governed by a malignant spirit, which doth possess, and betwitch their wits, that enraged with Satanical virulency against pious, and godly men, they cannot but maliciously interpret their words, and writings. Wherein they are for all the world like spiders that suck poison out of fair, and fragrant flowers, the venom not being in the flowers, but in themselves. Thus far Luther. In which words he doth so ●iuely describe M. Crashaw, that whosoever shall read ●his jesuits Gospel, will confess that Luther did know him, and the nature of a Caluinist, as if he had spit him & them out of his own mouth, from whence indeed this late swarm of Spiders, and Vipers did originally proceed.  
43. The folly and falsehood of your Preacher, being thus proved already in this Epistle, but more largely in this Treatise, to the discredit of that Church that durst set him up in Pulpit, and out in Print, I might speak unto you in his own words, and what he saith against the jesuits unto the Catholics of England, 
jesuits Ghosp. p. 72.  apply against him unto you. O my beloved Countrymen, be not seduced by such impostors, let not such Vipers eat out your hearts, but discover the hypocrites, and send them home to hell unmasked, where they were hatched: for they that dare thus dally with God, no marvel though they be bold with your souls, consciences, your children, and your estates, and all that belongs to you. I might (I say) present against M. Crashaw this Bill indicted by himself, turning the railing terms, and cruel request upon the Author. But for sending him to hell, I have such horror of that place, that I cannot entertain such an uncharitable wish: nay I would willingly undertake any labour, and undergo any danger to save him from it. Neither would he wish the jesuits unto that place, did he as often think thereof, and as deeply, as they do, which maketh them so ready to venture their lives to save men from that lake of unquenchable fire. I fear he will go thither too soon, though no man send him. The day, when perchance he shall least dream of such a dreadful cast, his Lord and ours shall appear, and cast him, that trod under foot those of his family, unto fire where with hypocrites he shall burn for ever. I wish he may live many a year in this world to do penance for this heinous slandering the Church & Spouse of Christ, and recant his falsehoods according to his promise; though having often found him false of his word, we can give no credit to his proffers.  
44. But for the other part, that you be not seduced by such Impostors, nor permit such Vipers to eat up your hearts, nor Spiders to build in your Temples; my request herein against him, is so reasonable after manifest proof, and conviction of so heinous a crime, that the strongest reasons both of honour, and conscience, do bind you unto it. You may remember that a late worthy 
(u) The Earl of Salisbury Lord high Treasurer of England.  Peer of the Realm, for Wisdom, and Counsel renowned in most Countries of the world, did refuse to patronize his Sermon: you know the Parliament House commanded the Epistle Dedicatory of his jesuits Gospel unto them, should be suppressed, who by their Grave, and Honourable rejecting his works, gave you to understand, what you in honour ought to do with the Author, though the danger of salvation you incur by his means, be far greater. For as you see by this Treatise, that the first part of a sentence of S. 
(x) Apud prophanos & extra Ecclesiam positos esse aliud non potest, nisi mens prava, & fallax lingua, odia venenata, & sacrilega mendacia, quibus qui credit, cum ijs reperiatur necesse est, cùm dies judicij venerit. Cyp. l. 1. ep. 3.  Cyprian is true in M. Crashaw, to wit, that among them that are profane, and out of the Church, nothing is to be expected, but a depraved mind, a deceitful tongue, cankered malice, and sacrilegious lying: so likewise you may fear, one day will prove the truth of the second part of his speech, which is very dreadful, to wit, that, whosoever giveth credit unto such slanders, shall share with the slanderers in their sentence of damnation at Christ's coming to judge the world. You know that not only the Authors, and Actors of sin, ●ut also such as consent thereunto, deserve punishment: and a consent to M. crashaw's slanders they may be thought to give, who, though perchance they do not believe them, yet they grace the slanderers Sermons with their presence. And to Your charge, the ●osse of so many souls for which Christ gave his life, will be laid, a strict account exacted, for making your Court the place, where such silly flies, and fools are caught by your example, as with a stolen, drawing others into the snare. Which thing being of such moment, I will refer to your more serious considerations, wishing your resolution may be such, as you may find comfort thereof one 
* Dies una in atrijs Domini super millia. Psal. 85. v. 11.  day, which shallbe worth a thousand.  
45. Wherefore now, without further Preface, I will hoist up sail, with the gale of your favour, and enter upon his Sermon, which may be fitly compared to a stormy sea. For what are so many raging invectives against the Church of Rome, but so many gusts of wind, to drown in disgrace the Ship of Peter? What are his devised wounds, but raging waves that batter her? What are his peevish, and malicious slanders, but shelves and shallows wherein men do stick more stiffly, because uttered without proof, they cannot be clearly refuted? What are the sentences of our Authors corrupted by him (yet covered with great protestations of sincere dealing) but so many rocks, the more dangerous because hidden, upon which whosoever runneth a rash & credulous course, without suspecting falsehood, incurreth shipwreck, and is drowned in damnable error? What are the ugly blasphemies which he layeth to our charge, bu● horrible monsters? What the brags of his Church's salves, but Siren's songs? What finally his fond arguments, and unlearned discourses, but foam and froth of this sea? Such waves against the Roma● Church have never wanted in any age, who by battering her, have broken themselves; yet will not the latter learn of the former, nor fear their ends whose courses they follow, but with a new rage of fury ru● to their ruin. This Church, as she is a ship to convey her passengers unto heaven, flying by the sayle● of Sacraments, and filled with a gale of the holy Ghost, which she hath a promise never to want: so is she 〈◊〉 rock against her enemies, that swell like waves against her; whose end, though they rage for a time, wi●● prove foam, and froth, into which others before them no less proud and swelling are vanished.  
46. To quiet and pacify these waves we have small hope: they are, as S. Paul saith, 
Tit. 5.10.  condemned by their own judgement: like Dathan, and Abyron they descend into hell alive, that is, suam perditionem sentientes, as Saint 
(y) Epist. 48. ad Vincent.  Augustine expoundeth, feeling themselves to perish, and yet will not reclaim themselves; such is the hatred that hell hath inspired into their hearts, though many times they continue in their wicked courses out of shame, searing if they should leave off, that men will say to them: 
(z) 
Vtique hoc timent ne dicatur eyes: Quare nos decepistis? Quare: tanta mala & falsa dixistis? Eterubescant humanae infirmitati, & non erubescunt invictissimae veritati.  
August. ser. 22. de verbis Apostoli.   Why then did you deceive us so long? Why did you seduce us? Why did you tell us so many false things? Regarding more the weakness of men, than the invinciblenes of truth? But for these that are but deceived, who not out of pride swell, but are tossed in the rage of others, whom Saint Paul termeth, paruulos fluctuantes, waving young ones: for these, I say, I have sent out the Pinnace of this Treatise, into which if they please to enter, and read, and peruse the same, I make no doubt, but they will see the folly, and falsehood of the slanders, which toss and drive them against the Roman faith, and the wicked fraud and malice of them that utter such untruths, and be moved to enter into the Ark of the CATHOLIC CHURCH, singing with Saint 
(†) l. 6. Confess. c. 11. Nos falsis rumoribus terrebamur intrare, quos falsos esse nesciremus nisi intraremus. So S. Augustine maketh Catholics rejoice, coming from Donatists to the Church, Epist. 48. ad Vincent.  Augustine, having discovered the Manichees falsehood; Non docet Catholica quod putabamus, & vani accusabamus: The CATHOLIC CHURCH doth not teach, as we did imagine, and were made believe, and full of vanity did accuse her of. Into which Ship of salvation, if this little Treatise may serve to convey any out of the raging waves of Heresy, I shall think my time well spent in the building thereof: this being the only comfort of my labour, that I desire in this life.  
AND so I commend the same to YOUR reading, wishing YOU may make that use thereof, which God in his infinite goodness hath ordained.  
Yours in all Christian duty, I. R.   

THE OVERTHREW OF THE PULPIT-BABELS of English Ministers. THE FIRST PART.  

THE FIRST CHAPTER, Showing M. Crashawes, and other Ministers extreme folly, in their ordinary applying the words of his text (We would have cured Babel &c.) to the progeny of Martin Luther, against the Church of Rome.  
MASTER Crashaw for the ground whereon like Nemrod 
(a) Gen. 10.10.  he seeketh to build the Babel-Tower of his blasphemous Sermon against the Heaven of God's Church, chooseth the words of jeremy 51.11. as he citeth, We would have cured Babel, but she would not be healed. Let us forsake ●er, and go every one into his own Country: for her judgement is come up into heaven, and lifted up to the clouds. Where it is worth the marking, that (notwithstanding the great exactness promised 
(b) In his preface to the reader  by him in quoting authors) at the first dash, he neither quoteth right the verse, nor words of his text. For the verse is not as he saith the 11. (though the number of passions fitteth well a passionate Pamphlet) but the ninth, which number sacred to the Muses, by him fatuously, or fatally rejected, doth seem to presage, that none of those learned nine shall have part in his Sermon, which may be thought rather the brood of the birds that are most hated of them, 

— Nemorum convicia picae  
caecaque garrulitas, studiumque immane loquendi.   

The pies which woods with railing charms do batter,  
A prattling blind, and vast desire to chatter.    
The words also of his text in our translation are; We have cured Babel, but she is not healed: according to the Protestant English, she could not be healed, so that, she would not be healed, as M. Crashaw citeth the text, is neither in our, nor the● Bible. Which gross error I see not how he can excuse, unless by the variety of translations (which are in their Church so many, and so different) this Proteus can wind himself out of this knot.  
2. Having cited the words, and verse of his text neither of them truly, he falleth to examine in whose person the words are spoken, rejecting the two best expositions, and choosing the worse, out of desire to get a Babble to play with against the Church of Rome, and a mystical text for his miserable Sermon. First he doth not like Carthusian●● his opinion, that the words of his text be spoken in the person of Angels, and mark his reason. For thus doth he open his learned lips, and very gravely begin his Sermon. This is not spoken (saith he) in person of the angels that were set over Babylon, for angels have no charge of curing men's souls: they mourn for men's sins, and 
(c) Luc. 15.7.10.  rejoice at their conversion; they 
(d) Psal. 34.7.  guard their bodies, and 
(e) Luc. 16.22.  carry their souls to heaven: but the curing, and converting of the soul hath God delegated to his Prophets, being men like out selves, that so he might make man to love man, seeing he hath made man a saver of men. Thus he.  
3. Now is not this very learnedly spoken? Or can one almost imagine more gross, and senseless doctrine then to give Angels charge of men's bodies, not the cure, & care of souls? Is not the office of Angels opposite to that of Devils, which is to wound, and pervert not so much the body, as the soul? If Devils suggest wicked thoughts that may wound the soul, have not good angels greater care to suggest wholesome and heavenly cogitations that may heal? Can he name any Divine, ancient or of late days, 
(f) Clemens Alexand. storm. 5. Angelis curationem nostri, & visitationem tribuit.  Catholic or 
(g) Caluin. l. 2. Instit. c. 14. §. 7.  Protestant that ever entertained this carnal imagination, touching the office of angels, before himself, who sets it on the forehead of his Sermon, and prints it on the posts of his door to show the wisdom of the owner of the house? If instructions, prayers, affections be salves to heal, who can better apply them to the soul, than angels? Who can instruct better than they that cannot only speak to the ear, but also stir our 
(h) Cassian. collat. 7. c. 9 D. Thom. 1. p. q. 111. a. 3.  inward fancies to apprehend, and conceive wholesome counsel, and therefore are termed by the Father's 
(i) Orig. homil. 8. in Gen.  Tutors, 
(k) Basil. l. 3. contra Eunom.  Teachers, & 
(l) Idem ib. Ambr. in c. 2. Luc.  Pastors of souls? Whose prayers are more efficacious than those of Angels who 
(m) Matt. 18.16.  see the face of the Father in heaven? What creatures have more power than Angels to correct, and afflict, & so heal the obstinate by such plasters? Where were M. Crack ●hawes wits, to begin his craking Sermon with such a notable folly? And truly his exposition of this speech of the Prophet, God hath given his Angels charge of thee, drawing it to the custody and charge of body only, may seem to savour of Epicurism, as though a man had no soul, or were rather a body then a soul, a lump of flesh, than a spirit, or that by man, the carnal part rather than the spiritual were to be understood? What more absurd and senseless, then that God would set the Peers & Princes of his Kingdom to keep the dunghill of this corruptible carcase, & not rather the jewel or pearl (bought at the rate of the most precious blood) hidden in it? And yet seeing the Bachelor hath made this wise division of the Parish, betwixt the Angel & the Prophet or Minister, committing their bodies to the Angel, their souls to the Minister, it were much to be wished this division were kept, and as Angels seldom meddle with souls committed unto Minister's charge, so these Ministers and Prophets would not sometimes mittere falcem in alienam messem, and meddle with the bodies of some of their parish, that are in the custody of Angels.  

A ridiculous reason why Angels have not charge of souls.  4. Now what is his drift in this doctrine, by which he putteth Angels out of their office? That man (saith he) may love man: which may rather seem spoken in merriment or in jest, than a grave Theological reason. For why I pray you, may not men love Ministers, and Angels both? Or why should they love Ministers the less, if they love Angels? Or why should the soul of any have her thoughts, and affections so employed on any Minister, though he be her Husband, that she may not spare some love for blessed spirits! Nay were it not good for many that they loved Angels more, and Ministers less, and that they spent that time conversing with Angels in their chamber, that now they wast drinking with Ministers in taverns? In my judgement if these Prophets (for so they love to be termed) did labour to make these, they deal with, devout to Saints & Angels, without so much care to be loved themselves, they would be more honoured, and respected of all good men and women. And thus much of the folly couched together in the first sentence of his Sermon, by which (if S. 
(n) Bona domus in ipso vestibulo debet agnosci, primo praetendat ingressu nihil intus latere tenebrarum. Amb. lib. 2. de Virginit.  Ambrose his rule be good, that a fair house is known by the entry) one may guess what a goodly Babel we are like to find of this Sermon, the gate whereof is so rare a piece of doctrine, that the like was never perchance before seen in any the fondest Author.  
5. The second exposition which he rejects, is of his venerable Master the warlike Minister 
(o) in Annot super complain. in jerem.  Zuinglius, whose judgement, though otherwise of great respect, the Bachelor in this point makes no account of, because it wresteth out of his hands the text, or rather beateth the Babel about their heads, that will apply it against the Church of Rome. For Zuinglius saith, the words are spoken by hypocritical, & feigned friends, who make a great boast of their little love: which exposition being true in the judgement of so grave a Ghospeller, we may wonder this Bachelor durst take this text into his mouth, uttering such brags of his Church's charity, as cannot be spoken but in only hypocritical sense, as shall afterward be proved. The argument also upon which he contemneth Zuinglius his judgement, is very weak, because (saith he) this reason (her judgement is come to heaven) is too divine to proceed from a profane heart; as though hypocrites did use to speak from the heart, or did not use to take into their mouths the holiest things, 
(p) Vae desiderantibus diem Domini: ut quid eam vobis? Amos 5.18.  most of all seeming to desire the day of judgement; whom the Prophet doth for that cause reprehend: 
(q) Migremus hinc. joseph. l. de bell. jud. c. 12.  Woe unto you that desire the day of our Lord: what hath it for you?  
6. As for his own exposition, that the words are spoken of the true Church, showing her love to Babel, and their longing desire to have done good to their souls, 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 captive? This is as good as if a prisoner should threaten his Keeper to forsake the jail. Besides these words Let us go every one into his own Country, do insinuate, that the speakers were of different Countries, and upon the destruction of Babel they resolved to go every one into his own: whereas the people of Israel were all of the same Country as is known. Wherefore the opinion of Carthusianus is more probable than his, that the words were spoken by Angels, who having charge of different Countries, yet all had special care of Babylon the head of the Assyrian Empire, to which those countries were subject. Which blessed spirits use to forsake Countries when God is minded to destroy them: and you may find the like speech of Angels in 
(q) Migremus hinc. joseph. l. de bell. jud. c. 12.  josephus the jew, of forsaking the Temple and City of jerusalem, before the destruction thereof.  
7. He noteth also that these words of his text may be understood in a double sense, literal & mystical, 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 point of doctrine in all his Sermon) though very vulgarly known to every mean scholar. In declaration whereof he saith learnedly: that it is worthily condemned by the Church, as injurious to God's word, to destroy the literal, and historical sense of the old Testament: which saying hath the clear face of truth, but he draggeth after it the serpentine train of a venomous slander, as some old (saith he) and many late writers, that be Papists have done. 
A notable slander.  A slander so false, that it can be true in no literal, nor mystical sense, there being neither letter in our late Authors, that may seem to sound of this error, nor any mystery or mist in his words, that may hide their shame from the eye of the learned Reader, who having perused the works of our late writers Pererius, Serarius, Pineda, jansenius, Genebrard, Villapandus, Ribera and others upon the old testament, cannot be ignorant of their exactness to search, and find out the literal sense thereof. But the Bachelor is so full of spite against Papists, that he could not live, were he kept long from spitting out his venom at them, Quod si non aliqua nocuisses, mortuus esses.  
8. But that he doth himself use to destroy the literal sense of the old Testament, to build his new and mystical Babel, is apparent by this one example in this very Sermon. For to build upon the text in hand this lesson, that a Country is forthwith destroyed of God, when it is forsaken of the good men of God (he meaneth Brownists) saith: that the Babylonians cared not for the Isräelites company; but assoon as they were gone, destruction came upon Babel: which is spoken not only without book, but also against the book of God, which whosoever hath read over, though but once in his life, cannot but know, that the Babylonians did not desire to be rid of the Isräelites, 
pag. 35.  but kept them, rather against their will: neither did Israel forsake Babylon, and return every one to his own Country, till after the destruction thereof, to wit, under King 
(r) 2. Paralip. c. 36.20.  Cyrus who overthrew that City: so clearly doth he destroy the literal, and historical sense of Scripture, to build not a new, but an old morality thereupon, stolen from some old Sermonary Summist. Such ignorance in another man were pitiful; in a Bachelor of Divinity it is shameful; in a contemner of Catholic Divines both of this present, and so many ages past, and whole nations, as fools, hateful; in this Sermon, where he doth sharply censure our Authors for this very point of ignorance, intolerable want of judgement.  
9 But to leave the old, and literal babels of the first part of his Sermon, and to come to the second, where he playeth with mystical Babel, which he will needs have thought the Church of Rome, challenging to himself, and his fellows the title of the Church of the new Testament or mystical Isräel, without any proof, though the matter be so doubtful, that a 
(s) Doct. King upon jonas 32. lecture. pag. 442. in fine.  principal 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 upon this ground, as though there were no doubt thereof, doth this Babell-builder by line and level draw the proportion of his Sermon, which shallbe four square, and consist in the declaration of four points. First that they would have cured the Church of Rome. Secondly, that she is found incurable. Thirdly, that Christendom 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 sum of his Sermon, in which he doth censure things past, prattle of things present, and prophecy of things to come; uttering in the one slanders out of malice; in the other the fancies of his idle head; in the third the dreams and wishes of his uncharitable heart. Against whom I shall endeavour to show four points, that his reasons to prove the Church of Rome Babylon, are follies; his salves for our wounds ridiculous brags; his twenty wounds, twenty horrible slanders; finally their revolt from the Church of Rome, not Christian, but heretical; not lawful, but damnable. By which answer I make no doubt the Reader will see the vanity of these dreaming Prophets, and by their vanity touching things past, and present, easily conceive their falsily and folly about things to come: which is so clearly laid open in this Treatise, as I am in hope that Ministers willbe ashamed hereafter, to take this text into their mouths against Rome, when they shall see this Babble beaten about the Bachelors ears. Let us come to the proof of these things; and first whether the Church of Rome be mystical Babylon, and the Protestant Companies sprung from Luther's revolt, the Church of the new Testament. This shallbe examined in this Chapter.  
10. To prove the Church of Rome to be mystical Babylon, M. Crashaw hath divers arguments, which may for methods sake be reduced unto three different kinds, either unto impudent lying, or ignorant babbling, or impotent railing. If any say, this is harsh, and bitter, I answer in his own words, 
pag. 45.  unto the like objection made in our behalf, but it is true, and therefore not to be concealed. Let him blame them tha● put such arguments into his head, not them that discover their vanity: and, as for me that affirm it, I crave not to be believed, but rather to be reproved, if the evidence of the fact do not prove, what I have said.  
11. And to begin with his arguments of the first kind in the beginning of his second part, having said in few words, that he is to speak of mystical Babylon, which i● partly temporal, to wit, the Kingdom of Antichrist, and partly permanent, which is the Kingdom of sin, he gins with thi● sentence, as notoriously false, as the first of the other wa● notoriously foolish: and if the forehead of that part was o● lead, this is of brass. That the Kingdom of Antichrist (saith he) namely the Church of Rome is mystical Babylon, I will not stand to pro●● seeing it is granted by 
(t) de Rom. Pontif. l. 3. c. ●●. §. Secundò dici potest.  Bellarmine, compelled thereunto by the clear authorities of Fathers. Thus he. Weigh his words, and you will perceive the vastness of this untruth. Had he said, that Bellarmine did grant the City of Rome is mystical Babylon, though it had been false (for Bellarmine saith expressly, that the City of 
(u) Roma Ethnica, non Roma Christiana.  Rome was mystical Babylon in S. john time, but now it is not, but hath 
(x) Scriptam front blasphemian Christi confessiōe delesti. Hier. l. 2. adverse. jovin.  blotted out the names of blasphemy written in her forehead, by the confession of Christ:) yet such a mistaking of times, and confounding of states mainly divided by so many ages, might have been thought a tolerable fault in this Minister. Had he said that the Kingdom of Antichrist is to be mystical Babylon, taking Antichrist as Catholics do for the Kingdom of one man, that for three years and a half in the end of the world, shall cruelly persecute God's Church; though Bellarmine even in this sense doth expressly teach the 
(a) l. de Rom. Pont. c. 13. §. secundus locus. Quomodo Roma erit sedes Antichristi, fi illo ipso tempore debet everti & comburi?  contrary: yet I would not have much marveled at the Bachelors ignorance thereof, nor at his ●ould uttering what he knew not. But taking the Kingdom of Antichrist as he doth (with whom the Pope, and Antichrist are synonimas, and signify one person) to wit, for the Christianity, subject to the Roman Bishop, and that ●o man might mistake his meaning, namely the Church of Rome, that Bellarmine doth grant the same to be mystical Babylon, is such an untruth, as I cannot but wonder how any man that ever heard the name of this learned Cardinal, could either print or preach, or so much as think it; seeing no man is more famous in the world for his writings to the contrary. But necessity is a forcible weapon. Bellarmine (saith he) was forced thereunto by the clear authority of some Fathers. The Father's ●re Tertullian, and S. Hierome. Let us see what these Father's force Bellarmine unto: perchance it is to admire the impudence of the Bachelor. For thus he writeth in that place quoted by him: Et sanè mirabilis est impudentia haereticorum etc. And truly (saith Bellarmine) wonderful is the impudence of Heretics, who to prove the Church of Rome to be the whore of Babylon, use the testimony of Tertullian and Hierome: for at that time, Heathenish Rome being opposite to Rome Christian, which of those two, I pray you, ●id those Father's term the whore of Babylon? If Heathenish Rome, why do they abuse their testimonies against the Church of Rome? If Christian Rome, then even at that time the Roman Church had lost ●er purity, and even then Antichrist reigned, which themselves deny.  
12. Thus Bellarmine. And have not these Fathers compelled Bellarmine to confess much for the Bachelors cause, & credit? If Aristotle's saying be true, that liars gain by their trade, not to 
(b)  vera loquentibus non credatur. Laert. l. 3. de Plat. philos. c. 1.  be believed when they speak true, we may justly think that it was Gods special providence, this horrible and huge untruth should stand in the door of this railing invective, like foul-mouthed Cerberus in the gate of hell, to fright from the reading thereof, any that hath either love of truth, care of conscience, or fear of God. For can we imagine an untruth more shameless, and impudent? I think, hardly. And yet can I bring forth one that shall by many odds surpass M. Crashaw in this place, and utter a more vast lie about this very matter of Rome's being mystical Babylon. Who is he think you? Even M. Crashaw himself, who striveth in his jesuits Gospel to overcome himself, as in all other good qualities, so likewise in lying; where not particularly of Bellarmine, but generally of jesuits he hath these very words: They well know (saith he) all the world either clearly condemns, or at least justly suspects the Pope, or Popish state, to be th●● spiritual Babylon, so fearfully accursed, and condemned in the Revelation▪ Thus he. Now if any Mathematician would measure the length, and breadth of this lie, surely he shall find the same not much less than the world. For first a great part of the world are Heathens, Turks, and jews, who in thi● point think neither one way nor another. In the Christian world, 
Catholics the far greater part of the Christian world.  of so many Nations in the Indies conuerte● unto Christ, never any that we can hear of hath yet dreamt of this folly. In Europe who doth not know and see the greatest part is Catholic, and adhereth to the Roma● Bishop? Italy, Spain, France, Flaunders, Poland (and some few Countries infected with heresy, yet have many Catholics among them) all which do constantly profess, and maintain the contrary, that the Church of Rome i● the true Church of Christ. Finally among the small handful of Protestants, many are found that do reject constantly this foolish paradox, that the Pope is Antichrist. So that I say, measuring this lie exactly, you shall find the same i● bigness not much short of the world. Nay take it as it is by him uttered, and it wanteth I dare warrant you, not one all or inch of the world. For howsoever some few in the world may either condemn, or suspect the Church of Rome to be Babylon, yet that jesuits do know, they do it clearly, and not in darkness, and ignorance, justly, and not out of malice and perverseness, and that they have this knowledge and conceit of the whole world, is as vastly false as the world is wide: neither can he name any Country of whom the jesuits have such knowledge, nor any jesuit that doth entertain such a thought. So that you see clearly I had reason to term his first kind of argument, deduced from our confession, impudent lying: which howsoever it may make some impression in poor ignorant souls to abhor and detest us, as though we did both know and confess the Church of Rome to be the Whore of Babylon, and still adhere unto her: yet very few I think can be either so simple as not to perceive this unconscionable proceeding, or so consciensles, as not to detest it. Brightman M. Crashaws 
(c) So he termeth Brownists p. 33.  brother kelleth us a revelation out of the Revelations, that 
(d) in Apocalypsi Apocalypseos.  the man that shall discover Antichrist, is to be an obscure, and contemptible fellow: which if it be true, I see not why M. Crashaw may not be the man. For if baseness can make one ●●t such an office, and the basest sin that is not pardonable in a slave, can make one base, I might prefer M. Crashaw ●or that office before any other I know of their Church, except he can show some other that can, and will tell more ●ase, and vile untruths than these are. And thus much for his first kind of arguments.  
13. Let us come to the second, to wit, his ignorant ●abling, & consider his argument to prove the Church of Rome Babylon, deduced from the text of the Revelations, which ●e saith is notable, and doth inevitably conclude. For the ●ext saith, that mystical Babylon 
(e) Revel. 17.9.  is the City, seated on the seven hills, that she is 
(f) Ibid. v. 18.  the City that reigneth over the Kingdoms of the earth, which notes can agree to no other Church or City besides the Roman. If you say that Rome anciently stood on seven hills, but now is shrunk into the plain of Campo-Martio, M. Crashaw hath a reply at his tongue's end. Though this be true (saith he) yet divers Churches, and places stand on those hills, in which the Pope (whom paying us aforehand, he calleth Antichrist) doth exercise his authority, namely in the Lateran Church, and Palace. Thus doth the Minister babble, and discourse in good earnest, seeking to prove that Constantine the first and most Christian Emperor, and other noble, and pious Romans in the purest times of Christianity, had small foresight of things, who thinking to make Rome seem gloriously Christian, by setting up Crosses, building many Churches unto Christ, raising divers monuments & stately tombs for the relics of Martyrs on the top of the seven hills, afforded an argument unto M. Crashaw to prove her to be mystical Babylon, and the Strumpet of Antichrist; which in truth is the only argument that causeth him to lay these reproaches upon her. 
Mark this.  For if Rome should to morrow cast down the Crosses, beat down the Churches of Christ that stand on her hills, fling the Relics of Martyrs, and other dear pledges of Saints into Tybur, I dare say, in M. crashaw's judgement she should be the whore of Babylon no longer, but strait be styled a glorious Church of Christ; so clear a thing it is, that the glory of Christ and his blessed Saints shining on the top of her mountains inrageth the man against her; which monuments of Christ's glory, especially the Lateran Church maketh his eyes water for sorrow, and his lips open into complaints, that in the Lateran Church have by held by several Popes some three and thirty Provincial or Nationall councils, and five General; all, or the most part of them, to establish antichrist's throne, 
(*) Vsque adeo enim contra vetustam pulchritudinem Sarae non invenit quid novitia deformitas mentiatur, ut tot Episcoporum, gloriosorun Catholicorun consensum de blasphemia criminetur. Aug. l. 3. cont. julian. c. 17.  that is, confirm the Primacy of the Roman Bishop, which must needs be the Seat of Antichrist, if any man be so mad, as to believe the bare word of a Bachelor, before so many councils, some General, some Nationall, which he doth confess to stand against him, of which some were held in the time of the confessed purity of the Roman Church, some not long after the very time of the Apostles. Lo how learnedly this Minister discourseth. Doth he no● inevitably conclude? Yea doubtless his own folly, & want of judgement, to allege against himself, so many Counsels, so many Senates of learned Prelates & Doctors, not of one Kingdom, but of the whole Christian world, that lived successively almost in all ages since Christ, and then think to blow them away with this weak puff of pride, they all, or most of them did establish the Kingdom of Antichrist.  
14. Concerning the two Canons of the Lateran Council under Innocent the third, the first about Transubstantiation, the second of the Pope's Authority to depose heretical Princes, which he termeth the most heinous, and horrible that ever were before, he doth notably discover his own skirts therein, his want of learning in the one, and want of judgement in the other. For Transubstantiation was no new point of doctrine defined by that Council, but believed universally of the Church many hundred years before, as 
(g) Bellar. l. 3. de Euchar. c. 20.  Bellarmine clearly showeth, and Protestants themselves grant, as you may see proved at large in the learned Treatise of the Protestants 
(h) Prot. Apol. tra. 1. fol. 3. subd. 2.  Apology for the Roman Church. And when other evidences failed, the words of Doctor 
(i) jesuitis. 2. p. 627.  Humphrey might suffice to put the matter out of doubt, who doth affirm that Augustine our Apostle (who was many hundred 
(k) In the year 599.  years before that Lateran 
(l) In the year 1215.  Council) brought Transubstantiation into England. For without question neither did he bring other doctrine then that he had learned in Rome, nor Rome then teach different doctrine from the rest of the world.  
As for the second, to wit, the Bachelors lack of wit, in saying and urging, that the Pope's authority to depose heretical Princes, was defined in the foresaid Council, I will not discuss, whether it were so, or not: this I am sure, that therein very rashly he goeth against the stream of his own Doctors, and against his Majesty also, who took his pen in hand to prove that the Oath of Allegiance against this power of the Pope doth overthrow no point of doctrine, as yet defined by the Roman Church, and namely by this 
(m) Apol. pro juramento fidelitatis pag. 52.  Lateran Council. And in truth what man of judgement defending Prince's immunity from this power, could say otherwise? For though the Pope had not such authority from Christ, yet this very act of the Council, whereat were present the chief 
(n) Two patriarchs & the Legates of the other two. 412. Bishops.  Pastors both of the Latyn and Greek Church, the Legates of the 
(o) Graecian & Roman.  Emperors, and of 
(p) Of France, England, Hungary, Jerusalem, Cyprus, Aragonia, Sicily etc. vide Bin. tom. 3. Concil. p. 2. pag 1466.  all Christian Princes, might have sufficed to bestow this temporal authority on him, seeing temporal authority may be given by the consent of the whole Christian world (as all grant) Christian Princes yielding their free assent thereunto, and allowing the Canon, and decree of the Council. What an overture against the pretended immunity of Princes, were such a Canon of the Council, which this Bachelor doth so constantly avouch to have been made therein, out of want of judgement, giving them just cause of offence, whom he most desireth to please, deserving the reward, that, that witless beast had, that fawned unmannerly on his master.  

jesuits Gospel p. 78. 79.  15. Another argument in this babbling kind to prove the Church of Rome, Babylon, he hath in his jesuits Gospel, deduced from the number of the beast, or of the name of Antichrist, which is 666. which he will prove to be included in the title which the Pope doth most glory in. He bringeth two examples, or two such titles, whereof the first is, Dux Cleri, which title neither Catholics use to give to the Pope (and the Bachelor doth ridiculously, or maliciously English it, 
Vain babbling about the number of the beast.  universal Bishop, or Pastor of Pastors, as all that understand latin do see, for it only signifieth the captain or chief of the Clergy, which is no Antichristian title) neither do I think the Lord of Canterbury would be angry at such a title, nor the Bachelor dare deny to be his due, though the name of Antichrist, and number of the beast must needs go with it, as he saith.  
The second title is, Generalis Dei Vicarius in terris, God's general Vicar on earth: which name he will have include the number of the beast, and to be the mark of Antichrist, wherein he doth offer more wrong to Kings, and temporal Princes then unto the Pope. For the Pope is not ordinarily styled by us, God's Vicar, but, Christ's Vicar, as all know: neither can the Minister find this title of God's General Vicar given the Pope by any Catholic: neither can it be an Antichristian title, which doth sound of subjection unto God, which Antichrist shall refuse, extolling himself above all that is called God. But to our answer: that the Pope is called Christ's Vicar, not Gods, the Bachelor doth reply, 
jesuits Gospel p. 80.  uttering another horrible untruth, that the Pope holds himself Christ's Vicar, even as Christ is God: and full little would he thank him, that holds him to be Christ's Vicar only as he is a man. Thus doth this fellow babble he knoweth not what: for all Catholics hold the Pope to be Christ's Vicar, and to have his office as he was man, not as he was God: and even those whom Protestants think the Pope hath most reason to be beholding unto for the defence of his power, do most clearly teach it. Who more famous in this kind, than Cardinal 
(q) Lib. 5. de Rom. Pont. cap. 4. §. Sed. iam.  Bellarmine? let him speak for the rest.  
Dicimus igitur Papam habere illud officium etc. We say then the Pope hath that office that Christ had, as he lived upon earth as a man. For we do not give unto the Pope those offices which Christ hath as he is God, or as he is a glorious, and immortal man, but these only which he had as a mortal man etc. Add also, that the Pope hath not all power that Christ had as mortal man: for he, because he was God and man, had a certain power which they call of excellency, 
How the Pope is Christ's Vicar.  by which he was superior unto both Christians and Infidels, but to the Pope he committed his sheep only, that is, his faithful. Moreover Christ could institute Sacraments, and do miracles by his own authority, which the Pope cannot. Also he could absolve from sin out of the Sacraments (that is, without giving any Sacrament, by his absolute power) which the Pope cannot. So that to the Pope he did only impart that power that could agree with a mere mortal man, and was necessary for the government of the Church. Thus Bellarmine. By which you see, how notoriously the Bachelor doth belly, and slander our doctrine, that we make the Pope Christ's Vicar, even as he was God.  
16. And that he may the better see the vanity of this babbling argument deduced from titles containing the number of the beast; let us beat this babble about his own ears, or (which will as much grieve him) his Father Luther's, proving him to be Antichrist and the number of the name of the beast involved in those names he did most glory in. For what title or name more proper unto Luther, than the immortal enemy of popish pardons, against which he began to preach, and died in a deadly hatred of them, leaving the same hereditary to his cursed stock, whereof this Bachelor doth boast. 
pag. 103.  Now to proclaim Luther's shame to all the world the number of the beast is in this name, without adding, altering, or any straining, as he shall find that will reckon: Indulgentiae Pontificiae hostis aeternus. 1.500.5.50. 1. 1.1.100.1. 1. 5.  The total. 666.    
Moreover in what did Luther glory more, then in the title of the Preacher of justification by faith only; which point 〈◊〉 doctrine, he dareth brag, that he did singularly 
(r) Tom. 4. praefat. in jon. Illud iustificationis & remissionis peccatorum etc. quod est Christianae doctrinae ita tractavi, ut gloriari cum Paulo etc.  illustrate which as it is a Seminary of sinful life, preparing in truth the way to Antichrist more than any other; so likewise ca●not he have the title of Preacher thereof, but he must als● have the number of the Beast engraven in his forehead, so that he that runs, may read it: Praeco justitiae solius fidei. 100 1. 5. 1. 1. 50.1.5. 1.500.1. The total,  666.  And this may suffice for answer of the Bachelors babbling arguments.  
17. Now remaineth the third kind, which is railing, his laying sins to our charge without any proof. I● his jesuits Gospel he saith: 
pag. 78.  what is spiritual Babylon, b●● the Kingdom of sin and Satan, of impiety, Idolatry blasphemy, profaneness, and where is that, as in Popery? 〈◊〉 where to be found so fully, as in the bowels of the Popish state? Thus he declaymeth in a vatinian vain, without any word or syllable of proof. But to his questions. I answer, that if Babylon be the Kingdom of sin, and Satan the same is no where found so fully as in the Protestant Church, even as themselves confess, whose Professors 
(s) jacob. Andr. conc. 4. in c. ●1. Luc.  blaspheme the name of Christ, more lewdly than the very Turks, 〈◊〉 one of ten that fall from us to them, which by the liberty of their doctrine doth not become profane fellows, 
(t) Vix decimus quisque eorum qui evangelio nomen dederunt, fidei puritatem ad extrenum retinent. A magistris licentiae delusi prophanescunt. Caluin. in 2. Petr. 2.  whose Ministers that make the f●rest show of singular zeal, if you search into their bowels, you shall sinful of deceitptfulnes and 
(u) Praeclarum quidem zelum simulant: si tamen intus excutias, reperies plenos esse perfidia etc. Caluin. prael. in Dan. c. 11. v. 34.  fraud, whom the seven headed Devil (as 
(x) Septiceps Diabolus invasit, & deteriores effecit, quàm in Papatu● Praef. in postillam Ecclesiast.  Luther saith) doth possess, & make them worse, more cruel, covetous, lascivious, impious than they were in Popery. Thus their own Fathers speak of their children. Now, be they no● cruel, who like Nero will search into, and rip up the Roman Church, which they cannot deny to be their mother, 〈◊〉 find Babylon in her belly, having the kingdom of sin ●nd Satan, and of the seven headed beast, or monster, as ●hey confess in their own bowels?  
18. Another example of his railing is in this Sermon, ●gainst the Rhemists' distinction, that heathenish Rome was ●abylon, not Christian Rome which now is. To which he ●hapeth us a short answer. 
pag. 41. 42  I answer briefly (saith he) if heathenish Rome be Babylon in regard of her sinfulness, and persecution of the ●aints, than this Rome is Babylon also, seeing in her sinful abominations, ●nd cruel persecutions, she is nothing inferior to old heathenish Rome, 〈◊〉 may be easily proved, and showed at large, if this time and place requi●ed it, as hath been already showed by divers learned writers, and in ●ood part confessed by many of their own. Thus he taketh us up short, ●eeking to prove by railing what by reason he cannot evince, ●ot citing so much as one author, either of ours, or his own to confirm this enormous, and incredible asseveration.  
I know he might have cited one like himself whom perchance he meant, Gabriel powel, the son of David, and ●he Goliath that with a proud challenge defieth the army of ●he living God, who hath written a long railing Treatise of that argument, in the forehead of which book, he playeth this uncircumcised blasphemy: I 
(y) Tam certò Romanum Pontificem esse magnum illum Antichristum quàm Deum esse in Caelis. Powel. p. 2.  believe the Pope to be Antichrist, as certainly as there is a God: a fair mark for the sling of David to aim at, with stones taken from the clear book of holy Scripture, as some Catholics have done, and his 
(†) Premonitory epistle pag. 51. an obscure point. A conjecture. pag. 106.  Majesty also, who teaching this to be at the most but a conjecture, hit this Goliath on the forehead, laying him groveling on the ground, as an Atheist without any God. And that he is ●o in very deed, it may appear by this 
(*) Powel. l. 1. de Antichrist. c. 34. n. 24.  example, that having taught it to be a dream, and a fable, that the time of antichrist's persecution shallbe 
(z) Diuturnitatis circumstantiam infallibiliter includit.  short, which seemeth the express words of Christ, saying: Those days shallbe made short for the 
(a) Matt. 24.22.  elect, and were not those days shortened, no flesh should be saved, which he 
(b) lib. 1. c. 4. n. 20.  confesseth that Christ spoke of antichrist's persecution: yet doth he not show, nor endeavour to show how they may be true in his doctrine, leaving them to be thought an old wives tale, or a 
(c) So doth he call the doctrine of Catholics, that Antichrist shall reign but 3. years & a half, though the same be taught by most ancient Fathers and expressed in Scripture, both by years months and days.  monks dream. And is not this plain Atheism in a Professor of Christianity, thus grossly to abuse Christ, whom he doth no more believe (I dare say) to be God, than the Pope to be Antichrist; believing both a like, upon a fancy, which may change with the moon, and unto the 
* turcism.  moon? Such authors as these bearing so little respect unto Christ, M. Crashaw might have brought, which dare affirm whatsoever they can imagine odious against us, thinking proofs needles, as himself doth in this place, to prove the Church of Rome to be Babylon, though this be the foundation of his Sermon, which is like to be sound and sure, having a heap of slanders stoutly pronounced without any proof, for the ground thereof.  
19 But to show yet more the vanity of his reasons: Why should any mislike the Lateran Sea, because it standeth on the highest of the Roman mountains, called Caelius, as it were a Caelo? or the Church of Rome, because seated on the seven Imperial hills? Whereas if you consult with Scriptures they seem to point and direct us unto such a Church. Christ saith that his Church is as a city on the top of a mountain which should never be 
(d) Matth. 5.15.  hidden: in the light whereof the Prophet 
(e) Esay. 60.3.  foretold, that Kings, and Princes, and Nations should walk, as it were describing the Church of Rome, to whose authority the greatest Nations, and Monarches of the world have submitted themselves, in which Christ placed the faith of Peter, as a light, with a promise that the same should never 
(f) Luc. 22.32.  sail, to confirm his brethren, and direct them the right way to heaven; which directive light, though in other Seas, yet never in his unto this day failed, by defining or commanding any thing to be believed of God's Church that was an error. The Prophets 
(g) cap. 2. v. 2.  Esay, and 
(h) cap. 4. v. 1.  Micheas also moved both by the same spirit of God, in the very same words describe the Church of Christ placed on the top of mountains, having the Nations, and Kingdoms of the earth subject to it. In the latter days the mountain of the house of our Lord (that is the Church of Christ) shallbe exalted, and placed on the top of mountains, and Nations shall flow unto it, and many people shall come saying; Let us ascend unto the mountain of our Lord, and unto the house of our God. These marks the Prophets assign of the Church of Christ, which M. Crashaw shooting wide of his mark, would have to be the marks of the Sea of Antichrist, and upon this ruinous foundation without further proof beginneth to build, and turn the words of his text against the Church of Rome, We would have cured Babel.  
20. Which he doth particularly apply as spoken of he great charity of English Protestants towards Catholics here, whom these godly Israelites being forsooth banished ●heir country, led captive, kept in prison, who mourn upon he banks of Babylon, 
The Bachelors ridiculous application of his text  sighing out Geneva psalms by the Thames side, who having hung their haps, and lutes, and instruments of mirth on willow bows, can neither sing, nor ●augh, nor banquet, nor dance, nor be merry: these, he ●aith, seek to heal the Babylonians, that is, Catholics, which ●n England rule the stern of the state, live in mirth, joy and ●oyllity, & do wonderfully afflict and prosecute the righteous souls of these good Isräelites, that they are even weary of their lives: this I say, is the ridiculous application of his text, which being most absurd without any proof of congruity therein, he makes the foundation of his long, and bitter invective against us.  
21. You see he doth omit to prove, which is the hardest, most controversed, and important point in his text, 
Whether Protestant's be mystical Israel.  that his Church is mystical Isräel that can heal the wounds of the Roman, & by which she must be healed, if she be wounded. For if she commit herself to every sect that crieth they will cure her, instead of healing her wounds, she shall rend herself into more pieces, then are countries in Europe, the different sects sprung from the root of Luther's revolt, being more than ever were the divided tongues at Babel. She must become a Lutheran in Wittemberge, a Zwinglian at Zurich, a Presbyterian at Geneva, a Parlamentarian in England, an Anabaptist in Holland, an Arian in Poland, a Trinitarian in Transiluania, to omit divers other lesser, and petty sects, which cry as stoutly as their Sires, we would cure Babel, who if they get her into their care, will never cease to mince her into more parts and sects, till her religion, and piety vanish into Tobacco smoke, or she prove an Atheist in the end. Now what is the seaven-headed monster, if this their multitude of Sects be not it? What shall we do to be rid of this crying crew, of this barking Babel, and tumult of tongues? What counsel would M. Crashaw and his fellows give us Perchance he will bid us follow S. john's advise, Try 
(i) 1. joan. c. 4.  spirit● whether they be of God: and S. Paul's: examine all 
(k) 1. Thes. c. 5. v. 21.  and choose what i● good. This the Church of 
* In the Council of Trent.  Rome hath done she hath tried their spirits, and findeth them to be spirits of error, pride, & contention, which cannot be of God. She hath examined what new faith they bring, & findeth whatsoever is differe●● from hers, is opposite either to Scripture, or the practice of the Primitive Church, or the doctrine of ancient Fathers, or the received custom of many ages in God's Church.  
22. You will say, she hath not examined the matter well but how can she amend it? Or what greater care or diligē●● could she use? She gathered together all her Bishops, and the most learned Physicians she had, she fasted, prayed, and shed many tears: and to prevent complaints, and cavils that your physic was slightly rejected, she caused her learned Doctors to examine 
(†) The Council of Trent continued 27. years from the year 1545. to 1563  many years together, conferring with the holy Ghost, that receipt: You cannot deny but the Friar, Author of your revolt, did learn by one (except you can assure us of more) nights 
(l) See Luther de missa angulari tom. 7. Wittenberg. fol. 443.  conference with the Devil. Moreover she made her Physicians meet upon the borders of those countries, where you did most cry (out of charity you say) that you would heal her, presuming you would perform in deed, what you had promised in words She invited you by loving letters, & earnest entreaties, promising, if you brought any thing worth the hearing, to entertain you with honour, if otherwise, yet to dismiss you without 
(m) See the safe conduct granted unto Protestants by the Council: omnibus charitatis officiis Sancta synodus ut invitat, ita complectetur. sess. 13.15.18.  harm. Can any proceeding be more Christian, or less obstinate, or more reasonable than this? Can you with any truth say, you would have cured her, but she would not be cured? Seeing she invited you to confer with her learned Physicians, wherein she was wounded, and y●● refused to come. You pretend danger that you durst not venture: You had the Emperors, the Popes, the Council warrant. What greater security could she grant, or you desire? You say we teach that faith given unto heretics may be broken by them that gave it. Herein you mistake, or else wilfully misconstrue our doctrine, as you may see proved in this Treatise afterward. That the Fathers of the Council of Constance broke their word to john Husse, is a cavil: they gave him not their word, whose safe conduct he scorned, trusting ●o the emperors Warrant. Wherefore it is apparent, these are but idle fears of a slothful man, that saith, a Lion is in the 
(n) Prou. 22. n. 15.  way, or else excuses of your cowardice, who knowing the weakness of your cause, durst not appear before that assembly of the learned of our Church. But suppose that your fear had been just, that you had reason to suspect the Council would break their word: yet was there so little charity in your Church, that not one would venture his life to heal us, or at least, to make the world see the Council was treacherous, and our Church incurable? Do you remember what you say to the Brownists, that for fear of persecution fly from you, that had they true love, 
pag. 31.  and charity they would care for no danger, that might befall their body, so they might heal your souls, and gain them to God? Thus you speak of charity, and ●each Brownists their duty: and yet among so many criers of your Church, that they would cure the Church of Rome, when she made offer to hear their counsel, not one durst openly show his face; nor to save our souls, venture his body into an imaginary danger. Why then do you brag of your great charity, and longing desires to heal us? Why do you make great boasts of little love?  
23. And yet to stop your mouths, and take away all cause of complaint, if any reason may content you, yet the Church of Rome dareth proceed further, & make you a more reasonable offer. You know 
(o) jesuit. Ghosp. 43. It requireth the overviewing eye of the whole College of Physicians.  that treacle is not permitted so be made in any City without a council, or general meeting of the learned Physicians, and Apothecaries, it being a compound that hath divers ingredients taken from Vipers, and venomous serpents; to sever which healthful drugs from the midst of poison, requireth great skill, and is dangerous to be done without good advise. The doctrine that now can heal Christendom, is a compound of the truth of Christian doctrine, divided into so many dangerous & viperous sects, discerning the good from bad, the truth from falsehood, antiquity from novelty, Christianity from heresy: there being no sect so bad, that hath not some good; nor so false, but hath some truth, which you see & confess cannot be made but in a general Council. The Church of Rome hath gathered a Council, hath made treacle, where truth is declared, heresy condemned, falsehood rejected. You like it not, you cry out against it. Let not our contentions be endless, let us not still rot and rankle in deadly wounds of discord: you that are branches of Luther's revolt, 
An offer made unto all Protestants that descend of Luther.  that cry against the Church of Rome, meet yourselves in a general Council, join together your heads in one truth, who have been a long while tied together by the tails in error; let us have a form of faith, treacle of truth by your making. Can you desire a more reasonable offer? Some treacle we must have to heal the disease of discord for matters of faith, by which Christendom is brought into extreme danger. Either approve ours, or appoint better of your own by common consent (for without common consent it must not be made.) If you will not do the one, nor can the other, who are incurable? Who have just cause to complain, you or we, let the world judge.  

A pleasant story declaring Protestant's vanity that brag of healing our Church, and can not agree upon the physic.  24. I remember I have heard a pleasant story, which may serve to show the vanity of these maintainers, of a certain town which did use to make great complaints for want of rain, not forbearing sometimes to touch God's providence, as wanting in the care of their affairs. Whereupon a wise, and prudent man to show them their folly, made them a promise to rain them as much rain as they would, so that meeting in the market place they would agree upon the time, and the quantity thereof. Glad of the promise the people met, and began to consult about the matter, but there were almost as many different opinions as men: some would have rain in more quantity, some in less, some one week, some another; then about the day of the week, had there been more days than seven, that only difference would have had more heads than Hydra. Concerning the hour, the variety was greater, some would have it in the night, others in the day; some in the morning, others in the evening; some would have one good shower, others rain often, though not much at a time; and every man stood so stiffly in his conceit, that from consulting they fell to quarreling, and from quarreling were ready to come to blows, and to water the market place with blood, instead of getting water from heaven. 
Protestant's will never agree about the physic that must heal the Church of Rome.  The man that had made the promise standing by, laughed at their folly, and cried unto them, agree, and I will rain. Doth not this story show how impertinent the criers of Luther's crew are, that from all parts of Europe in different tongues cry, they would cure the Church of Rome, every one offering her his own physic, and condemning his fellows as poison? If the Roman Church should agree to be healed by them, would they ever meet together and agree in one doctrine to heal her? No, never so long as Babel shall be Babel, never till Hydra cease to have many heads, and return again to the unity of the Roman Church.  
25. First they confess 
(p) Sir Edwin Sands in his relation etc. fol. S. 2. on the B. side.  they have no ordinary means on their part, to assemble a General Council, though that be the only means remaining ever to assuage their contentions: and as for extraordinary, and miraculous means, themselves grant miracles are now out of date: by which you may guess in what a woeful and desperate case their Church is, who so brag of curing wounds. But suppose by some extraordinary great chance, their Bishops, & Presbyters, and other Prelates of their revolted Congregations, brought from the northern corners of Europe by the hair of their head (as Abacuc was) should meet in a Council, would they agree upon one physic to heal themselves and us? would they heal ancient wounds, and not rather make new, and wider? I am content their own Bishop, Doctor Bilson, inferior in learning and experience in matters of their Church unto few, prophecy of the event of such a Synod, rather than myself, which he doth, saying: That 
(q) Si linguae eorum similiter se habeant ac calami, pluribus certè opus erit pacis custodibus ad pugnas praeveniendas, quàm librarijs ad decreta eorum perscribenda. Bilson de perpetua Ecclesiae Christi gubernat, c. 16. in fine libri.  in such a case except their hearts do better agree, than their pens, there would be more need of officers to part their frays, then of notaries to write their acts. And would not the Babel and confusion of their Church (think you) be well healed in such a tumult? Would the blemishes of their faces, and want of fingers (which M. Crashaw will not much stick to grant in his Church) be notably taken away in that skirmish, in which those Bishops that should defend their heads from new wounds might be well thought wise serpents? What might the Church of Rome expect, were she present at such a fray? How would they cut of her fingers, and toes, her arms and legs, to make meat of them; for which feast the Bachelor saith 
(r) In his Epistle dedicatory to the Prince's Highness.  that he and his fellows have longed a great while, and now at least hope shortly to be glutted therewith, to make her desolate, and eat her flesh (without salt or sugar, and even raw) and then, burn her with fire. Are not these men notable Surgeons think you? Can any thing be either more ridiculous than their brags, or more unjust than their complaints?  
26. Wherefore seeing they will needs apply this text against the Church of Rome, that she is Babylon, that they are her healers, that she would not be healed, that therefore they must forsake her, will, or nill they, they must go forward in their misapplied text, 
(s) Gen. 11. v. 9  every one into his own Country (as the builders of Babel, their tongues being divided, were dispersed upon the face of the earth) some one way, some another into different Sects, for number, more than the Countries of Europe, & more opposite than the four corners of the world, where every Babylonian may curse the Pope in his own language, every Heretic damn him in their own Sect, every cock crow at him on his own dunghill, every Minister rail at him in his own pulpit, every good fellow drink to his damnation in the tavern near unto the Church, if not rather within it: but meet together all in one general Council, make an end of their disorders, agree upon the same salve or form of faith in all points, this they will never do, so long as the four coasts of the world shallbe opposite one to the other, nor ever so long as, 

(t) Protestants  Frigida pugnabunt 
(u) with Puritans.  calidis 
(x) Anabaptists  humentia 
(y) with Arians.  siccis,  

(z) Soft Lutherans  Mollia cum 
(a) with Rigid.  duris 
(b) Sacramentaries which deny the Real presence  sine pondere 
(c) with Realists that put it  habentia pondus.  
Hot things with cold, moisture with drought shall fight;  
Soft things with hard, and heavy things with light.   
Let S. Augustine 
(d) Aug. de utilit. credend. c. 14. Vos autem & tam pauci, & tam turbulenti, & tam novi, nemini dubium est, quàm nihil dignum authoritate praeferatis. August. ibid.  conclude this Chapter, and what he said to the boasting Manichees, let us say to M. Crashaw, and craking Ministers, Redite in latebras vestras, return into your holes, in which you lurked, like dorme-mices, so many ages before Luther. Seek not to impair the credit of that Church, that maintained the name & credit of Christianity before you were known. The Church of him, who bringing a sovereign medicine to heal the most corrupted manners, by miracles won authority, by authority gained credit, by credit gathered a multitude, by multitudes got antiquity, by antiquity strenghtned the religion, which neither the fond vanity of heretics by their fraudulent devices, nor the ancient error of the Heathens by violent fury shall ever be able to overthrow: but You for number so few, for age such upstarts, and for spirit so turbulent, and divided one against the other, every man may see, that you carry neither credit, nor authority with you.   

THE SECOND CHAPTER, LAYING OPEN The vain and ridiculous brags of the Bachelor, of four salves very charitably applied by the Protestant Church, to heal the wounds of the Roman.  
THE Bachelor having laid no better foundation of his Sermon than you have heard, having brought no reasons at all to prove himself and his fellows to be mystical Israel, and such reason to prove the Church of Rome to be Babylon, as he might with more credit have been silent: 
The Bachelors 4. salves or plasters.  yet doth he go forward in his fancy, and beginneth to build the first square of his Babel, which is in the praise of his Church's charity, and of the excellent balms, and salves by her applied to the wounds of Rome, to wit, these four, 
pag. 45.  Instructions, Prayers, Examples, Laws; by which (he saith) the heavens have seen, and the world will witness with them they have sought to heal Babylon: nay, such excellent salves these are, & have been applied by them with such admirable dexterity and skill, that (in his conceit) seeing we are not cured, he must needs pronounce us incurable. This he preacheth very stoutly, and proveth so doughtily, that, I dare say, the judicious Reader will be moved to laugh at, if not rather to pity the misery, & beggary of his Church, whose Preachers for want of better subject of her praise, are forced to fly to trivial stuff, which every heretical Sect in the world doth brag of, and may with as good reason, as any this her Proctor doth, or can allege in her behalf, as will appear by this short examination of them.  
2. The first means then to heal our wounds which he braggeth of, is his Church's Instruction of us, 
pag. 4●.  informing them (saith he) in the truth, and discovering their errors both by holy Scripture, and the ancient Fathers of the best and purest times. jewel, 
A Valiant. Vaunt.  Fu●ke, Whitaker, Reynolds, Perkins, and many others who now sleep in Christ, have lest behind them such testimonies of this truth, as shall live while the world lasteth, and never can be confuted, as appears, in that they have not dared to answer most of their books to this day. Thus he craketh: giving us for our salve a plaster of big brags without any proof. For that some of their books have not been answered to this day, the judicious Reader will easily perceive the cause to be, that by authority they have wrong the press out of our hands, not permitting us so much as a corner, where such weapons may be cast: and keep so carefully the ports, that no book can pass, except it be almost invisible: which though they know the world seethe; 
Great vanity of English Ministers.  yet these jolly Champions for want of greater proofs of their prowess, blush not to brag of, even in pulpit. But might it please his Excellent Majesty to permit this booke-warre about Religion indifferently on both sides, so nothing be written that (otherwise) may offend the State, that we might bear weapons as openly as they; you should soon see the learned of our side, make M. Crashaw, and such crackers that dare them now they have nothing in their hands, pull their horns into their shells. In other Countries we do not hear Protestants brag so much of their unanswerable books: in which kind of battle they have been so beaten, that now they seem rather to trust, as they think, unto stronger weapons.  
3. But indeed, M. Crashaw, have we been such dastards in England, as you seem to make us? Have we been so beaten with your books, that one may justly think we dare not meet you with such weapons in the field? Nay such hath been the strength of our invincible cause, that not withstanding the great advantage you have had to write at your will: yet very few of your books that might seem to need answer, but have returned unto you with a full answer, and many in the height of their pride have received such blows, that their pen beaten out of their hand, they were glad to run to take a 
(a) jewels vain challenge who having dared catholics to answer him, the answer was no sooner come out but he got the same to be forbidden by Proclamation.  Proclamation for their defence: unto which shameful shift M. jewel, whom you make leader of your learned army, is known to have been driven by Doctor Harding. And with far greater reason might we brag of our Hardings, , Allens, bristol, Reynolds, Parsons, & others, who have left behind them many excellent Monuments of our invincible cause, some of which remain unanswered even unto this day. So that things duly considered, this book-victory you so much brag of, may seem very doubtful on your side, even in the judgement of any indifferent Protestant, though Authority having bound our hands, have given you free leave a long time to beat us with your books at your pleasure, and afterwards sing your own triumphs (as you do now) in pulpit, prophesying (though you seem neither Prophet, nor son of a Prophet) that your writers works shall live whiles the world lasteth: which I must confess seemeth scarce credible unto me, having read in Stories, that many greater lakes of water (to which S. Augustine 
(b) Non nos terreant isti torrentes, multae haereses iam emortuae sunt, cucurrerunt, in rivis suis decurrerunt, siccati sunt rivi, nec eorum iam memoria reperitur. In Psal. 56. pag. 44.  compareth heretics) falling from proud hills, have for a time overrun weak, and ignorant people in more violent manner, yet have dried away within few years, the corn of Catholic doctrine growing where that inundation had reigned.  
4. But you must expect from this Bachelor no better proofs of what he saith, then big words: and if the former be not big enough, he openeth his mouth yet wider into the praise of his later writers. If I may give (saith he) my judgement (& who can hold a man of his judgement from speaking?) of these days, the skirts of the Romish Whore were never better discovered, her grossest absurdities, & soulest impieties never so clearly displayed, as they have been by Divines of this present age. Thus he. This also you see is but a foolish flourish in a foul phrase, that might better become her mouth, whose skirts he doth long to discover, than a Preacher at the Cross. For what Heretic or Sectary in the world (might he give his judgement, as this wiseman doth) would not vaunt of the writings of his Church, and prefer their books before all other, as wonderful salves to cure wounds? But if his Doctors be such great Surgeons, and so full of charity as he pretends; first I ask, why none of them durst appear in the Council of Trent, to confer with our Surgeons, to which they were so invited, that not only charity, but even shame might have moved them thereunto? Secondly why do none of these learned troops so full of charity go to Rome to instruct the Pope, & Cardinals, & other Prelates, & Doctors of our Church, which were an enterprise worthy of their excellent charity, & learning, specially seeing divers Catholic Priests come to venture their lives and liberty in England, to heal their wounds & souls, provoking them to dispute even in their own Universities? Thirdly if his Divines be so great Champions, as he maketh them; why dared they never yield to a public Disputation with us for forty years, & above, in the days of the late Queen? Whereas Catholics did not fear to grant them divers such public disputations 
(c) Fox giveth testimony hereof in his Acts & Monuments: one in Paul's Church for six days. p. 905 at Oxford. 931. Again at Oxford, pag. 1411.  within the five years of Queen mary's Reign.  
5. Finally I demand their Surgeons, and salves being so excellent, what is the cause the body of their Church is, and ever hath been full of wounds, or rather rend, and torn in many pieces; whereas the Catholic Church which they accuse as mortally wounded, is united in peace, and unity of doctrine, having sovereign salves of instruction to heal any wound of discord or error that may grow in her body? whereof Sir Edwin Sands known to be zealous against us, writeth in this sort, relating what he found experimentally in his travails. 
(d) His relation etc. fol S. 2. on the B. side.  The papist (saith he) hath the Pope, as a common Father, adviser, and conductor to reconcile their jars, to decide their dissensions, to draw their religion by consent of councils into unity: whereas on the contrary side, Protestants are severed, or rather scattered troops, each drawing adverse way, without any means to pacify their quarrels: 
Mark this speech M. Crashaw.  no Patriarch, one, or more, to have a common Superintendency, or care of their Churches, for correspondency or unity; no ordinary way to assemble a general Council, the only hope remaining ever to assuage their contentions. Thus this Protestant writeth of the remediless wounds and dissensions of their Church, and of the peace and unity of ours; and that which is chiefest, of the balm, or salve, or means to keep and conserve the same amongst us, which Protestants want, and ever will want; and the wounds of their discord like to rot, and rankle more and more for want thereof. Which consideration should make every Christian detest the salve and balm of Books which M. Crashaw doth present to cure us; the scope, & drift of which writings is, that forsaking the authority of God's Church and general councils for many ages, we reform and refine ourselves by Scripture understood as we think best, or as such writers shall make us conceive, which is the very surge of discord, and endless debate. Wherefore with more reason might we proclaim our salves, which even our enemies are forced to admire, and say with the Prophet: 
(e) Hier. 3. v. 22.  Is there not balm in Galaad? Is there not a Physician there? Why then is not the wound of my people recovered? What more sovereign balm to heal discord, and dissension than the doctrine taught and decreed by General councils? What Physician more excellent, or more to be desired of Christians, than a common Father, adviser, and director to decide their differences, to compound their jars, to keep them being dispersed over the world in the unity of the same faith? 
How great the wounds of the Protestant's discords are.  Why then do so many Protestant Countries remain unhealed? Why do they still rankle in dissension and discord betwixt themselves? Why do they not repair unto Galaad, where they may be healed, where they confess such a Physician, and sovereign salves to be found, and out of which they have no hope to find them in any other?  
6. M. Crashaw will perchance say, that these wounds are not deadly; they are not in the head, or heart; nor such as may endanger life, though they do somewhat blemish her beauty: as one (saith he) may have a heart sound, and strong, and yet have 〈◊〉 blemish in the face, or want of a finger. But if we look into the practices, and writings, which in their Churches an immortal and implacable hatred betwixt them for matter of religion, hath brought forth, you shall find that in their practices they do not only blemish faces, but also seek to stab each other into the heart; and in their writings not only with sharp penknives of short Treatises, cut off toes, or fingers, but also with big books beat out each others brains; ●lamning themselves as Heretics unto hell mutually, not cursing, as we may charitably expound, but prophesying ●ather what willbe their several ends: and I fear though in other things they be false, yet in this they will prove but too true Prophets. Which war betwixt them doth appear both by the Catalogue of their books which they have written one against another, set down by 
(f) Histo. Sacram. part. 2  Hospinian a Protestant, and 
(g) jodocus Coccius in his Thesaurus etc. Tom. 2. Prot. Apo. in the end.  others; as also by the yearly Marts of Frankford, in which, store of such books wherewith they wound each other mortally, never want: disagreeing in points most essential (and not in sleight matters only) as about Scriptures, whether the Epistles of james, of Jude, the second of Peter, the second and third of john, the Epistle to the Hebrews, the Apocalyps be authentical or no: which not some few, but whole Churches, and the chiefest 
(h) Luther, Illyricus, Them nitius. and others. See Chem. enchirid. p. 63. & exam. Conc. Trid. part. 1 p. 55.  pillars of Protestancy deny: about Christ's Incarnation, about the blessed Trinity, and such like 
(i) See Edkandus his enchiridion of Contro. between Protestant Churches.  points, in which, errors and heresies must needs pass to the heart of any Religion.  
7. As for their practices, read the second part of Hospinians Sacramentary Story, which I have of late perused with great admiration to see how their Churches do wound & tear each other in pieces for religion; who to poor people that know not these things, dare avouch their jars to be trifles. There you may behold how they banish each other by public 
(k) Hospin. p. 2. Sacr. Histor. fol. 127. p. 2. fol. 227. fol. 389.  Proclamation, prohibiting the sale, & reading of each others 
(l) 383.  books, cast each other into 
(m) Hospin. 393.  prison, not permitting common hospitality to those of the adverse part passing by their 
(n) Hospin. fol. 399. Conrad. Schlusselb. in his Catal. Haeret. l. 13. pag. 828.  Towns; rise in arms, & fight one against another for 
(o) Hospin fol. 395. Osiand. epit. centur. 16. p. 735.  Religion: finally mangling the very dead 
(p) Hospin fol 395.  corpses of the contrary faction, not granting 
(q) Hosp. ibid.  sepulture, as unto Christians, in their Churches. Now, M. Crashaw, are these wounds in the heel, and not in the heart? in the finger, and not in the head? Are these sister-Churches, that do thus not only bite and scratch (which might be pardoned unto their weak sex, and would perchance hurt but face & finger) but also cruelly cut each other in pieces for Religion, damning each other to hell in words, and sending themselves thither mutually with their swords? Are not these deadly wounds, & even those wounds, whereof all heresies in former times have ever bled unto the death? If you know not this point of spiritual surgery, your Father Luther can teach you it, who saith, that 
(*) Neque n●vlli umquam haeretici, vi aut astu victi sunt, sed mutua dissentione etc. Tom. 3. Wittenberg. in ps. 106 in fine.  Heretics never at any time have been overcome by force or subtlety, but by mutual dissension: neither doth Christ fight with them otherwise, then with a spirit of gyddines, and disagreement. Thus Luther. Now, M. Crashaw either heal this deadly & desperate wound in your Church, if you be able, or else if you be wise, never brag of your Surgeons, and salves hereafter.  
8. But let us see whether there be any virtue in the second salve, or means to h●ale us, which M. Crashaw and his Church, as he saith, hath laid to our wounds. This is their devout Prayers for our conversion, whereof the Minister braggeth in very good earnest, 
pag. 43 45.  though most ridiculously, as you shall see, saying: that they have the testimony of a good conscience, that they pray for us daily, yea continually, publicly and privately every where over the world all of their Church, that use to pray for themselves.) Which last parenthesis warily put in by him, I fear will deprive us of a great deal of good prayers; that exception reaching far, and wide in their Church, not only to the swearers, swaggerers, and swas-bucklers thereof, but also unto their purest Preachers, and good men of God. For (to omit others) of jacobus Andreas a man of great credit in their Church, as much honoured, and famous in Germany, as ever was Caluin or Beza in Geneva, Chancellor of the University of 
(r) Hospin. p. 2. Histor. Sacran. fol 198.  Tubinga, of whose zeal against the Pope they give this testimony, that 
(s) Osi●nd. in Epitome. Histor. cent. 16. p. 1044.  concionibus suis graviter in Antichristum Romanun est invectus, multas Ecclesias piè reformavit. In his sermons he did bitterly inveigh against the Roman Antichrist, and piously reform many Churches. Of this great Preacher of the Gospel, & reformer of Churches, a 
(t) Nicolas Seluecer.  Protestant that lived very much with him, doth affirm, that he could never see, nor hear, nor by any probable conjecture gather, quòd vel cubitum iturus, ●el de lecto surrecturus, autorationem Dominicam recitaverit, aut ullam Dei mentionem secerit: 
(u) Hospinian. p. 2. Histor. Sacram. fol. 389.  that going to bed, or rising from thence, he did ever so much as say the Lords prayer, or had any remembrance at all of God. What may we think of the reformed Churches, whose Reformer was so devout? How piously did he teach them to pray for the Pope, that was so slack and slothful to pray for himself? And yet did he preach against the Roman Antichrist as zealously as M. Crashaw, spoke of godliness no less hypocritically, reformed Churches more successively than ever he is like to do: which example may give us just cause to doubt, whether such earnest declaymers against the Pope, and busy searchers into wounds, ever pray for themselves or no. So that this continual praying for us by Protestants, every where over the world, seemeth a very incredible paradox, and I do think most Protestant's that should practise the same, were it true, do somewhat wonder to see it in print.  
9 The Bachelor goeth forward to set out the pomp of his praying Church, with more magnificent words. This our diligence (saith he) so shamed them (Catholics) for their negligence in the same, 
pag. 41.  that four years ago they published at Rome a form of Litany, and public prayer, for the perverting of the Realms of England and Scotland to Popery. Thus he. But if you ask me what valiant exploits, I ever heard the Protestant Church to have performed by praying, that may justly make the Church of Rome so much ashamed; or upon what show, or colour of truth the Bachelor speaketh such strange things in so confident manner, I plainly confess, I know not, but must leave you to Oedipus for an answer; neither can I imagine upon what ground he may justly think, that we take Ministers to be such men of devotion, who have settled a contrary conceit of them, in which we are daily more & more confirmed, that they do more trouble the world with 
(x) See the Conference at Hampton court.  prating, than the heavens with praying. We know the doctrine of their primitive Church taught by their Protapla●● Luther 
(y) Luther. Concione in Dom. 4. Aduentꝰ per Bucerum latinè redditam an. 1525. Etiamsi interim nihil nisi vinum Creticum biberet, & ambularet super rosas, neque verbo quide oraret.  is, that he that hath the true knowledge of himself, shallbe saved, though he drink nothing but malmesy, and lie continually in a bed of roses, and say not so much as one prayer: which is excellent divinity I confess to make men take many sweet naps of contemplation in soft beds, and to pray fervently in a tavern, till they be deprived of their senses by devotion to a cup of malmesy.  
10. And yet I would not doubt but their prayers might be heard to Rome from England, were M. crashaw's Church such as he describeth it in his New-yeares-gift to Virginia, where to animate and encourage them that were to undertake that journey, he saith, that so many millions of souls would daily pray, and send up a strong cry for their prosperous voyage, that he nothing doubted of the success, but what old holy Ambrose said of young Augustine, for whom his mother so weeped: A son of such tears cannot perish, he durst apply unto Virginia, for which the Protestant Church prayed, that, Populus tanta●● precum perire non potest, the people that hath so many a good prayer could not possibly perish. For in truth a Church consisting of so many millions that they might not be numbered, was like to have such sighs & tears as Poets feign the God Saturnus to have, 
Virgi Ser. p. 72.  whose sighs are storms of wind, and tears seas of water. So that the Virginian voyagers tossed with a storm of sighs, raised by their own Church, came to be drowned in that sea of tears, in which Virginia should have been christened. Was not this stoutly prayed think you? Was it not an heroical act of prayer? Had not M. Crashaw reason to say with the Poet— habeat iam Roma pudorem: 
Juvenal.  let Rome be ashamed, that she cannot sigh out such storms? But rather let England blush to set out in print such ridiculous brags.  
11. But if these things do not yet convince, M. Crashaw bringeth a third argument of his Church's charity in praying for us, which he termeth very observable, to wit, that whereas the Pope on Maundy-Thursday curseth Protestant's in Rome, 
pag. 6. 7.  they like meek lambs the next Friday morning pray for him, and his sect in all Churches and chapels of this Kingdom, by prayer of their public liturgy, appointed of old, and continued by authority: which is (saith he) a testimony against them, that we are a Church of blessing, a blessed Church; and the Father of blessings bless it more and more, and all that seek the peace of it. Amen. Thus he. But having perused the public Liturgy of his blessed Church, I find no such blessed prayers, where either Pope or Papist is named, or may be justly thought to be meant. I find indeed a prayer where Pagans, jews, Turks, 
Catholics have no cause to think them prayed for in the English Liturgy.  and Heretics are put together: but that they comprehend us under any of these four sects, we have no cause to think, except they further by public authority declare. For in good sadness M. Crashaw tell us, if we should think that you pray for us under the name of Pagans, or jews, or Turks, charging you to give us those uncharitable terms in your public Liturgy, would not you think we do you wrong? You will say, we are comprehended under the name of Heretics: first, that is not the ordinary style you give us, and in your writings you charge us equally with all, or rather with Paganism more than any other. Moreover that public authority doth not comprehend us under the title of heretics, even in your own judgement, I will convince out of your own writings. 
See the Conclusion of his jesuits Gospel.  For do you not in your jesuits Gospel entreat the Parliament to declare by their public authority, that we are heretics? And to incite them thereunto, did not you write that long witless invective? What needed that labour, especially in the heat of midsummer moon, had we been declared heretics by public authority in your Church, in your public Liturgy long before, and as such prayed for publicly every year in all your Churches, and chapels of the Kingdom?  
12. 
M. Crashawes love to the Church of Rome.  So that it is clear we are not put in your prayers by public authority, but by your private courtesy: to which, if we will stand to beseated, in which of these four damned sects you please, we are like to be well placed, whose charity towards us can find reasons to rank us in any sect, though never so damnable, not caring what you writ, so you may make us seem wicked. To make us seem Pagans, you do not stick to say, we worship Idols, we direct prayers not to Christ, but to a wooden 
(z) pag. 89.  Cross. To make us seem jews, you say, that Antichrist (who shallbe admitted as Messiah) is the Bishop of Rome: neither would you blush to say for such a purpose, that which some of your Doctors 
(a) Powel l. 1. de Antichristo. c. 1.  have written, that Rome was the great City which Christ was crucified in, though even children do know the same to be false. To make us seem Heretics, you say we have separated ourselves from 
(b) p. 166.  Christ, though you can tell neither where, nor when, nor from what Church of Christ we ever parted, whereof we were once members. Finally what dare not you say of us, that durst write of jesuits, who are known to honour singularly the name of jesus, and to have carried the sound thereof to the furthest confines of the world, that they have more disgraced his blood, than ever it was by jew or Heretic, 
jesuits Ghos. pag. 76.  Turk or Atheist, Devil or man, since the world began. Thus you rail in some rhythm, without any reason; and yet forsooth notwithstanding these great tokens of your little love, you would have us remit the matter to your charity, to define under what title either of Pagans, jews, Turks, Heretics, Men, or Devils, you do use to pray for us in your Church.  
13. But one thing moveth me much, that M. Crashaw saith, that this prayer is made in all Churches of this Kingdom, insinuating that out of England that prayer is not made in their more reformed Churches, which makes me more than suspect the prayer came originally from Rome, especially seeing he addeth, that it was appointed of old. Old M. Crashaw? Look well to it, that it be not some prayer taken out of an old Missal, some skirt of the Romish Whore, which you have sworn to discover. Will you see, that I hit the nail on the head, or rather the Minister on the noddle, who so much brags of a prayer, 
Missal. Rom. in officio feriae sextae hebdomadae Sanctae.  or rather a little particle of a prayer taken from that very Church which he revileth, as wanting the charity showed in it. Look into our missals, both in the old and new, you shall find three prayers (besides many others) appointed for good Friday, one for Pagans, another for jews, a third for Heretics: which Babylonian Book such godly Isräelites as M. Crashaw coming to reform their devotion to a flesh dinner on Good friday, making them think the Roman morning-prayers over long, put Pagans, jews, Turks, and Heretics into one prayer, not so long as the shortest of our three, in which the Church imitating the charity of her dearest Spouse that day on the Cross, prayeth for her greatest enemies. A small particle of which devotion found by M. Crashaw in his English Liturgy, did so ravish the man in the love of his Church, that lifted up to the third heaven, he bestoweth (as you have heard) blessing, and blessing, and blessing upon her, with an Amen in the end. O M. Crashaw, that you had grace to consider how blessed indeed you might be, did you receive all the robes, and ornaments of the Roman Churches piety and devotion, seeing one only little skirt or particle thereof left by great chance in your reformed Church, makes you so proud, that you spread it abroad like her peacocks tail, full of blessings, not looking down to her deformed feet, fugitive from that very Church from whose larger example of loving her enemies, & praying for them, this poor piece of your piety is cut off, to adorn (if not rather patch) with a short show of devotion, your Communion-Booke.  
14. Now about the Catholic Church, praying for the conversion of Heretics, though she seek to make her charity in this point more known to God than the world, to heaven then earth, unto Saints and Angels then mortal men, yet there want not arguments thereof, which even our enemies may see if they please to open their eyes. For in jubilyes, and plenary Indulgences, which are universally granted to all, and very frequent with us (as themselves complain) is not ever one condition required of Catholics to gain them, that they pray for the conversion of Heretics? 
pag. 109. & 112.  The like is of the grains the Pope graunteh (two copies of which grants the Bachelor hath inserted into his Sermon, unmindful of what here he babbleth) where praying for Heretics is expressly required by the Pope to gain the pardon of his grains, using that doctrine to their good, which they most malign, not sucking silver out of men's purses, by granting pardons, as the Bachelor lieth; but seeking to save such wretched souls, as his is, that rail on him, if the prayers of all Christendom may prevail to that effect. And as for our private devotions for the conversion of heretics, especially our dear Country, our prayers, sacrifices, disciplines, hair clothes, and others penances, with secret sighs, and tears in the ears of God, having more cause than these counterfeit Isräelites to weep upon the banks of Babylon for the desolation of Zion, that is, of a most flourishing Church, that was once in our Country, now turned into a Congregation of carnal Ministers; of these, I say, and such like things we will not boast, as the Bachelor doth of his Churches poor devotion; the Father that seethe in secret will doubtless reward them, and hear in the end the prayers of the poor, the sighs of the humble, the groans of the fettered, restoring again at the time his infinite Wisdom hath appointed, the buildings which these deformers of Christendom, rather than reformers have cast down in few years, but would never be able to repair again in many ages.  
15. The third manner of salves or means to heal us, that these Surgeons do brag of in their Church are their good examples, 
pag. 43.  professing (to use his own words) and practising their own religion daily in our sight: where first we are not sure of M. Crashaw, whether he for his part profess his own religion, and not rather the King's religion in our sight, liking best of another religion in his heart. For he is thought of some that know him well, to prefer the Lemon-lake before Lambeth, which he was wont with his Puritan brethren to to term Limbo-lake, when that voice (Crashaw, Crashaw, g●● to Geneva) did ring strongly in his ears. And that the same affection doth still reign in his heart, howsoever he seeketh to dissemble it in this Sermon, desirous (as he saith) to justify the state, much more than to honour truth, doth sufficiently appear, both by his bitter invectives against them that persecute the good men of God, banish, and force them to fly the country, and also by his earnest conjuring his brethren the Brownists, notwithstanding persecution, not to departed from England, but still continue, 
The Bachelors exhortation unto Brownists  and labour to heal by their preaching, and draw more and more from Protestancy to their sect. If (saith he) they be healed already, why do they not more seriously labour the healing of others? They cannot but know there be many in our Church curable enough, if they could show them to need their healing. Why then do they not stay among us to heal, and help us? He is no good physician, that flies and forsakes his Patient. In this manner M. Crashaw coniureth them not to forsake their Patient, the Church of England, which may be well termed M. crashaw's Patient, seeing she could endure him so long time together, crying in pulpit till he was hoarse, plastering, or rather pestering her ears with such intolerable fooleries, as have been discovered, and as is this, to entreat sectaries condemned by her to continue still in the country, and labour more seriously to draw men, from her unto their sect.  
16. Now as for the good examples, and practices of his Gospel done in our sight, we know 
(c) Luther. Peter Martyr. Bucer.  their profession hath drawn many professed Nuns out of their Cloisters to marry, a thing punishable with death by the most ancient Christian 
(d) 
Vide Zozomen. Histor. l. 6. c. 3. Cod. i 1. de Episc. & Cler.  
Si quis, non dicam rapere, sed attentare tantùm iungendi causa matrimonij sacratissimas Virgines ausus suerit, capitali poena feriatur.   laws: but of any that by their persuasion have left the world, forsaken the house of their parents, professed themselves Virgins to Christ, living chaste in body and mind, as was the practice of Apostolical times, we can not name so much as one. We are sure also that many Churches, monasteries, and holy places have been overthrown and laid waist by their practice: whereas not any Monastery hath been by them built; few places (if any) made sacred unto Christ, and a rare bird is that Church or Hospital, or College in Christendom, that may call a Protestant her founder. As for Cathedral Churches, the first Protestant that shall appear in the world, may be thought willbe the most stately, and sumptuous that ever was, seeing the foundations thereof have been above these fourscore years a laying, in half which time that famous 
(*) Six & forty years. joan. 2. v. 20.  Temple of Solomon was built.  
17. And will M. Crashaw be content that we enter into any of their Churches to see them practise their own religion in our sight, even where their Gospel is most purely preached? even whither Andrea's Musculus a prime Protestant doth invite us? 
(e) Si quis videre volet ingentem turbam nebulonum, hominum turbulentorum, fallacium impostorum, foeneratorum, civitatem aliquam adeat, in qua evangelium purè praedicatur, cateruatim tales ibi reperiet etc. Conc. 1. Aduentus.  If any man (saith he) be desirous to see a great rabble of knaves, of persons turbulent, deceitful coosoners, usurers, let him go to any city where the Gospel is purely preached, and he shall find them there by multitudes. For it is as manifest as day light, that there were never among the Ethnics, Turks, and Infidels more unbridled & unruly persons, with whom all virtue and honesty is quite extinct, th●● are among the Professors of the Gospel. Thus he. Now have we not seen a goodly spectacle of godly Professors of their own religion in our sight? Are not we past cure, that are not healed with such good examples? Is it not an holy religion, which by such examples is made known to the world? That the whole world (saith 
(f) Con. 4. ad cap. 21. Lucae.  totus mundus agnoscat eos non esse Papistas, nec bonis operibus quicquam fidere, illorum operum nullum penitus exercent etc.  jacobus Andrea's a great man among them) may know that they are not Papists, nor place any confidence in good works, they do not any good works at all. Instead of fasting, they spend the day and night in feasting and quaffing. In am of being bountiful towards the poor, they devour, and slay them with extortions: they turn their praying into swearing, and blaspheming of God's name, that even Turks do not more impiously blaspheme Christ. Is not this holy professing their own religion in our sight? And is not that an holy religion, that is known and discerned from Popery by such marks?  
18. You will say we wander far from home. Look into the Church of England, you shall there see many profess their own religion in your sight. Well, though I could willingly be absent from such a spectacle, yet seeing M. Crashaw doth importune us thereunto, with sorrow of heart we will cast our eyes upon his Church, in which we may clearly behold, how far our dear Country hath degenerated from her ancient piety and Religion. For who would not weep to behold England in that woeful form, & damnable state as M. Richard jeffery, having gathered her true Pourtraicture in his travels to that end, made a public spectacle of her in his sermon at the Cross, some 3. years before M. Crashaw came to that honour. 
(g) M. Richard jeffrey in his Sermon preached at the Cross the 7. of October, anno 1604. p. 31.  I may freely speak (saith he) what I have plainly seen in the course of some travails, and observation of some courses; that in Flanders was never more drunkenness, in Italy never more wantonness, in jury more hypocrisy, in Turk more impiety, in Tartary more iniquity, then is practised generally in England, particularly in London. All this is to be seen etc. And were not these things worth the ●eeing M. Crashaw, were we disposed to jest at your folly, ●hat brag of your profession of religion, and not rather to weep at the woeful spectacle of our now deformed Country, that once for her religion, and sanctity was so renow●ed? For doth not this Preacher come near the place, where you so purely preach the Gospel? And that by these good deeds, and holy life you profess your own now English religion in our sight, these being the effects of the rifeness of your gospeling there? If you doubt, Doctor King, now your Bishop of London, will put the matter out of question, who upon jonas writeth in this sort: 
(h) King upon jonas. pag. 442. Lecture 32.  So far is it off (saith he) that we are become (by the Protestant reformation) true Isräelites with Nathanael, or but almost Christians with Agrippa, that we are proved fully Atheists. And that which Tully reporteth amongst his wonders in nature, that in one Country drought causeth dirt, and rain stirreth up dust, may be truly applied unto us, that abundance of grace hath brought ●orth in us abundance of sin: and as some took occasion by the law to wax more sinful; so iniquity had never been so rife amongst us, but through the rifeness of the Gospel. Thus he. Is not this a very gracious Gospel that doth bring forth abundance of sin? And do you wonder, that we hinder, as far as we have forces, that the same may not be rife in Catholic Countries? Are you offended, that we will not lay these plasters of your gospels examples to our wounds? Truly you have no cause.  
19 And here we might make an end of the Protestant's good examples to heal us, but M. Crashaw will needs also apply to our wounds, the salve of Q. Elizabeth's good example, & professing her own Religion in our fight. Worthy (saith he) of eternal memory, whose constant zeal to the truth was such, 
About Q. Elizabeth her constant professing her religion in our sight.  as that all her days, they could not by their brags, and treasons, and curses cause her once to fear them. Thus doth the Minister fiddle in the praise of this Princess, touching that string loudest, which of all other lest soundeth of her honour. For as I will not deny, but that she had many Princely qualities, both of mind and body, that made her worthy to have been Defendresse of a better Gospel: so likewise he could not possibly have named any Christian Queen of our Country, to whom the note of mutability in matters of Religion might more justly adhere. 
(i) See the Answer to Sir Edward Cooks Reports c. 15. pag. 363.  For (to omit other proofs) who doth not know, that whilst her sister ruled, she did not profess herself a Protestant, but confess herself to a Priest, and heard Mass in show devoutly, commonly two a (f) day, more than perchance she heard all her lifetime after, which doth argue either little zeal in so long dissembling, or small constancy in so soon changing.  
20. But seeing this Queen is now gathered unto her Father (I cannot say Fathers, seeing not one of her noble Ancestors besides him were of her faith, nor he but in part) I will say no more: only to her I dare oppose two Catholic Queens of the same age, much more worthy of eternal memory for their constant zeal to the truth: two mary's (who chose indeed the best part) the one of England, the other of Scotland. The first was constantly zealous to her religion, not only in the days of her reign, when Puritans neither by their brags, nor treasons, nor bloody books from Geneva, especially those of that Minister, whose deeds made him unworthy of his 
(k) Goodman.  name, could cause her once to fear the● but before also in the days of her brother, when Protestant ruled, and overswayed all, ventured her Princely life many times by the constant practice, and profession of her Religion in their sight.  
21. The second no less zealous than the former, stood most constantly in the truth, even unto the death, washing her Princely robes in the blood of the lamb: where Protestant Bishops, and Ministers fearing to be sent again, as in the days of the former Mary, into jury, to sing songs of Zion, and not be permitted to chant Geneva Psalms on English land, had this Catholic Princess come to the Crown, inciting the Queen in Court, the people in pulpit, with bloody slanders against her, made a lamentable proof, what a 
(l) The executioners name.  Bull against an anointed Princess they can indite, when they fear, though but a far off, that in time they may come to touch their freehold: such a Bull as all their clamours can ●euer prove to have ever come from Rome. Of the bloodiness ●f which fact, and constancy worthy of eternal memory ●f the Princess, that the Reader may more detest the one, ●nd admire the other, I will here set down a few verses of ●hat subject, taken out of an excellent Poem, to requite, by ●he way, the liberality of M. Crashaw, who bestoweth some ●able verses upon the Lateran Sea.  
Ecce Caledonij commissa piacula Regni,  
Infandumque nefas: en Regia colla securis  
Et 
(m) Q. Dowager of France and Q. of Scotland.  geminum diadema ferit, quo nulla vetustas  
Funere maius habet, seris nec proseret annis  
Posteritas, magnique necem mirabitur instar  
Prodigij, Regina, tuam: sed gloria maior  
Quo tibiculpa minor, tantoque celebrius orb  
Nomen erit, quanto fidei constantia maior.  
Dum iugulum petit intrepidum scelarata securis,  
Quae tibi mens tum (lictor) erat, cum verbere crudo  
Colla secas, quae nec 
(n) Nolite tangere Christos meos. Psal. 104.15.  manibus contingere fas est?  
Si Marium post Teutonicos morsipsa triumphos  
Pavit, & attonito percussor constitit ore:  
Tu Mariam vita privas, nec torpuit ictus  
Maiestate sacri capitis? ferrúmue repressit  
Dextra? nec Augustos acies defecit in artus?  
Heu quantus Regina jacet ter maxima truncus,  
Quae 
(o) Mother to our dread Sovereign-  matres, regumque nurus supereminet omnes.  
And this may suffice to lay open to the eye of every man the ●ntolerable vanity of this bragger of his Church's examples and professing religion in our sight.  
22. 
The fourth salve of wholesome laws.  Now remaineth that I add a word or two of the forth sort of means or salves, that M. Crashaw saith their Church hath applied to our sores, by which were we not ●ncurable, we might be healed; to wit, wholesome laws: which (saith he) we have devised, and enacted against their errors, superstitions, impieties, seditious courses, sometimes in justice executing ●hem, sometimes in great mercy suspending them. 
pag. 44.  I cannot deny but ●hese have been strong salves, which flesh and blood could never so long time have endured, persisting constantly in the faith without special assistance from heaven; salves that have drawn not only goods and lands, but also much noble blood from divers Catholics, who heirs more unto the virtue of their Ancestors, then unto their livings, have chosen rather to part with the best blood from their Noble Progenitors they received, then from their faith and religion, and the hope of eternal salvation, and blissful enjoying their desired company everlastingly in glory. Some o● them I confess may perchance have been executed in justice, that is, permitted to hang till they were just half dead, 
Suspension in mercy.  no more, nor less, as the law requireth: yet other have been executed short of justice, cut down, and butcherly unboweled, being full alive: though I willingly grant that many also have been suspended with great mercy, as a fellow cried out at Oxford at the execution of a Priest▪ Let him hang till he be dead, for the Queen is mercifully But how may these laws be thought salves to heal ou● wounds? First M. Crashaw granteth, that they were de●●sed and enacted by themselves, an evident sign, that they Religion also for which these laws are made, was devised and enacted by themselves, otherwise Christian Princes, & Bishop in former ages would have made laws for it, had they by● of it. So that the very salve doth strongly savour, and thei● laws clearly sound the novelty of the religion, that the● would force us to embrace, as Ancient.  
23. Moreover that the penal laws in the late Queen time were executed upon us any ways for conscience sake the gravest and greatest of their side do constantly deny though the evidence of the truth wrung a confession of th● contrary from 
(q) In his jesuits Gospel he saith, Priests & jesuits in England die for the Primary of the Roman Bishop, some excepted that died for treason. pag. 79.  M. Crashaw, which may seem a wonder in so great a Statist, who did publish his Sermon to justify th● State, much more than honour truth. How can their penal lawe● heal the wounds of our conscience, unto which they do● not apply them as plasters, not punishing us (they say) for conscience sake? Can the Master justly wonder if the Scholar amend not his fault, when he will not tell him why he is beaten? catholics are charged with fines, cast into prisons, put unto shameful deaths for their errors, superstitions, impieties, as M. Crashaw saith: yet they must not say, nor so much as think, that Religion is the cause. This manner of ●uring us, or proceeding against us may justly strengthen, ●nd confirm us in our Religion, seeing the majesty thereof ●o be such, that even those that do mortally hate it, would ●ot be thought persecutors of it. The very instinct of nature ●et down in the law of Nations doth teach, that it is cruelty ●o force any from the faith and belief of their ancestors, wherein they have continued time out of mind: even jews and Turks cannot be drawn to be Christians by rigour of ●enall 
(r) C. Maiores extr. de Baptismo & eius effectu. Et in C. Sicut judaei. Item extr. de judaeis, & Saracenis. D. Th. 22. q. 10. a. 8. ad 2. Val. tom. 3 d. 1. q. 10. punct. 6.  laws, nor their young children christened against both the parents will, as Divines teach. How then may Ministers seek to compel Catholics from their Religion, ●n which their Ancestors successively for many ages did both gloriously live, and religiously die, especially ours being a Religion which the more learned Protestants do confess to be truly Christian, and sufficient 
(s) See Protestant's Apology. tra. 2. sect. 6. subd. 1.  to salvation.  
24. Were we Idolaters (which in Ministers mouths is our ordinay reproach) or Heretics (with which title they please sometimes to disgrace us) what need they devise new laws, seeing laws have been enacted long since by God against the one, by the Church against the other? What is the reason they proceed not against us by these laws? The cause is, that when they call us Idolaters and Heretics, their conscience doth secretly check their tongue, that these crimes are more stoutly pronounced by them, than indeed practised by us; rather uttered by way of reproach, then of truth. Neither can judicious Princes, who measure others worthiness by their own, be easily persuaded, that their noble Ancestors, whose valour and wisdom the admire, were indeed drowned in such brutish Idolatry, & more than Cimmerian darkness. For in truth should they proceed against us as Idolaters, and stone us to death, their hearts might seem harder than the very stones, which they should force to fly at us; pursuing the faith of so many Kings, Queens, Princes, and famous Worthies, whose persons also they neither would, nor (without exception of persons) could spare, being guilty with us of the same faith, were not these blessed and everliving stones now eternally placed in the glorious Palace of God's Kindgdome, which the stones of malice can neither overthrow, nor reach unto; who have left behind them so many Monuments of their Christianity, and piety, which yet stand, and may stand to the world's end, except Ministers destroying them, employ the stones to beat out of the world that faith and Religion that built them; which should they do, the very stones, if men were silent, would cry unto heaven for vengeance against them.  
25. And for burning us as Heretics, such fire would give a clear light, to make the shame of their new Gospel apparent to all Christians, should they (which this their fury supposed we might expect at their hands) make the fire of all Christian books, which even themselves do confess to teach the same doctrine, for which Catholics should burn. For into such a flame, not only so many thousand of books of the learned Divines of this present age should enter, but also the rest of all learned Christian Authors for these thousand 
(t) Protestants have written (saith M. Fulke) that the Pope hath blinded the world these many hundred years some say a 1000 some 1200. some 900. Fulke in his treatise against Stapleton & Martial pag. 25.  years, 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 heap to serve for fuel: from which their private spirits interpreting Scripture as they please, would never be able to keep either the blessed Apostles, or Christ himself, who hath given his word never to part from the mouth, and doctrine of his Church in any age to the 
(u) Matt. 28. v. 20.  world's end. A fire made of so sacred fuel would yield rather flames of divine love to comfort the heart, then corporal flames to consume the body; neither might that fire be thought so much to turn the sacred members of the Martyr into ashes, as embalming his holy Relics with the myrrh of immortal memory, commend them as pledges of Christian constancy to the custody of future ages. Such a deathbed how comfortable might it be to a Martyr, where the flagrant sent of holy Scriptures, by which Fathers prove their doctrine, and as with flowers adorn their writings, might make him with the glorious 
(*) S. Laurence  Deacon in the midst of flames seem to lie upon roses; where their sweet, and divine eloquence declaring the joys of heaven, and miseries of this life, would yield a more pleasing gale of ●ynd to cool his burning heat, then that which bedewed ●e Babylonian furnace: where finally the rarest spices of all manner of learning, containing within them the fiery per●me of Christian piety, laid on a heap, and set on fire, ●ight make them never envy the odoriferous deathbed of ●●e Arabian bird. And should they stay their fury against ●●ese books, not to make our death more glorious, and ●●eir cruelty more barbarous in the eye of the world: yet ●●e books themselves full of spirit and zeal of their Author's would be ready to leap into such a fire, and to die ●ith them, in whose hearts they kindled the fire of that vigorious faith. 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: together ●ith which, had all Christian books that teach it been burned, no ancient writer for Christianity had been left. So ●●at, Catholic Religion is indeed so glorious, and so full of Majesty, even in the eyes of her enemies, that they devise, ●●d enact new laws to proceed against her, disgraced with ●gly terms of treason, or sedition against the State, trembling to behold her stand at the bar in her native beauty, ●nd Princely robes: which laws are the good, and Godly ●eanes or salves to heal us, which M. Crashaw doth so much ●ag of.  
26. Now let us look into the laws, wherewith the Catholic Church hath sought to heal, 
The cause why Protestants are punished by Catholics  and reform protestants, whose proceeding therein will appear to have ●eene both just, and merciful, and efficacious to work ●hat effect, if you consider either the cause for which, or ●he laws by which they were punished, or the manner of ●he execution of them. The cause of their punishment hath ●uer been their leaving the Church, whereof they were children, their forsaking the faith, whereof they were professors, their revolting from the army whereof they ●ere soldiers; their rebelling against the Kingdom whereof they were subjects, a thing punishable by the law of all Nations, as by the law of all Commonwealths doth appear, and among Christians, the very brand of heresy set on he● forehead to make her known thereby, even by Gods own● word, they went out from us, 
(x) 1. joan. 2. v. 19 2. jud. v. 19  these are they which segregate themselves: and that Protestants have thus revolted the world ca● witness, & Caluin 
(z) Discessionem à toto mundo facere coacti sumus. ep. 141. pag. 273.  confesseth. Now how great, & inexcusable this sin is, & justly punishable by Christian laws you may gather by the notable doctrine of S. Augustine worthy to be known of all, and written in letters of gold: T●● 
(*) Obscurius dixerunt Prophetae de Christo quàm de Ecclesia; puto propterea quòd videbant in spiritu contra Ecclesiam homines facturos esse particulas & de Christo non tantam litem habituros: ideò illud unde maiores lites futurae erā●, planius praedictum est, apertius prophetatum est. in Psal. ●0. conc. 2.  Prophets (saith he) spoke more obscurely of Christ, then of the Church the reason was, because they foresaw in spirit, that men would take part● and sactions against the Church, making more strife about the Church then about Christ: therefore of that, concerning which the contenti●● were to be greatest, also the predictions are clearest, to the iudgme●● and greater condemnation of them, who saw her, and fled from her. Th●● S. Augustine.  
27. Neither were these Christian Laws lately devised & enacted by us against Protestants, but by Christian Kings against revolters from the Church of Rome, long before Protestants were either borne, or named, or thought of, as 〈◊〉 known: yea some laws which these Ministers, and Martyr's transgressed, and for which they were punished, did deserve death by the most ancient Imperial laws made ne● unto Constantine his time, and yet extant in the Code to the eternal shame; as that of enticing & marrying Nuns o● of Cloisters, wherewith Luther made the Prologue unto th● Comedy of his new Gospel; in which after him many 〈◊〉 lapsed Monks, and Friars did not shame to appear on th● stage in the eye of the world.  
28. In execution of which laws we have not sought by the false imputation of Treasons, & conspiracies against our Country, to make them odious unto the people, 〈◊〉 which slanderous cup they have forced us to drink in dee● measure, to hide the more popular, and plausible cause 〈◊〉 suffering for conscience and Religion from men's sight; b●● have made them, and the world understand, that the cau●● of their punishment, was their forsaking the faith of the●● Ancestors, their proud opposing of their private fancy's i● the interpretation of Scripture, against the judgement of th● whole Church, authority of councils, consent of Fathers; ●ying before their eyes the ugliness of such pride, with for●ble reasons, as might have healed them, had they not been ●curably arrogant. Whereupon we may justly conclude, ●at the Church of Rome hath reason to complain against ●●e Protestant, We have cured Babel, but she is not healed, that ●e may seem to have made a bargain with death, and a plot with ●ll.   

THE THIRD CHAPTER. WHEREIN is discovered M. Crashaws impious stage-playing in Pulpit, bringing in a Babylonian to speak like a Catholic; seeking to disgrace thereby ancient Christianity, and the glorious marks of the true Church, taught by the ancient Fathers.  
MASTER Crashaw having spent all the best salves in his box, or Church, upon the sores, and wounds of the Roman, being past faith, and hope ever to cure her, he wasteth also his charity upon her, in rating, and reviling her as incurable, laying horrible errors, & blasphemies to her charge, wherein he bestoweth the rest of his Sermon, 
The great labours of Protestant Ministers to heal us.  which he begins with a great groan: Now, alas (saith he) see the effect of our labour! all is lost. And is it not (think you) great pity, that these good men of God should lose so many labours to convert us; so many weeks fasted in bread & water; so many days, and nights spent in continual prayer; so many rough hayr-clothes worn next unto their tender skin; so many disciplines done even unto blood? Might it not make a tough heart break for sorrow to see such Bachelors take so many, good, and godly pains, going long journeys, from Shire to Shire, from Town to Town, from house to house, to get to Virginia, that is, a fair and rich Virgin to wife, and all in vain? That their learned Ministers should go in great companies, with manifest danger to be burnt, unto Rome, to discover the skirts of the Whore, in a dream of the night, lying in their soft beds with their wives under their arms instead of Bibles, and all to no purpose? Now alas (saith he) see the effect of our labours! all is lost: for she is Babylon, and therefore cannot be healed. Some will say, this is harsh and bitter, but I say it is true, and therefore not to be concealed. Thus M. Crashaw.  
2. Now to make us seem incurable, 
A peevish practice of the Bachelor to deceive ignorant people.  and like in religion to the ancient Babylonians, he bringeth in his first part a Babylonian speaking like a Catholic, and rejecting the counsel of the Israëlits, which though it will seem fond to the learned; yet it is malicious and peevishly penned to deceive the ignorant, making him allege the same arguments for his Idolatry, which we and the Fathers make notes, and marks of the true Church; seeking this occasion to open a vent to his secret malice against the ancient Church of Christ, covertly (his face being hidden under a Babylonian mask) deriding the Majesty and glory thereof, thinking his impiety would not be perceived; like unto that sottish bird, that having put her head into an hole, thinks her whole body unseen, which we will set down, and briefly refute.  
3. The Isräelites (saith he) did what they could to cure Babel, 
pag. 17 18. 19  but the Babylonians had their answer as ready as now have the Papists. Think you (you silly Isräelites) that you are able to teach Babylon a better religion than it hath? Is not hers of so many, and so many years continuance? Was it not the religion our forefathers lived and died in? And is it not general and universal over the world, and yours but in a corner? And is not ours visible, and doth is not prosper, and flourish? Is not your visible Temple now defaced, your public daily sacrifice ceased, and your succession cut of? And if you have anything left, is it not invisible, and in secret corners? And what can you allege for your religion? That you have many learned men. 
A fond discourse of a Babylonian penned by the Bachelor to disgrace the ancient Church of Christ.  Alas, poor men, for one learned Rabbin that you have, have not we twenty? Are not the Chaldeans the famoust learned men of the world, renowned for their high wisdom, their skill in Astrology, interpretation of dreams, and other the most secret, and supernatural sciences of the world? And do you think it possible, that so many learned Doctors can be deceived? Nay all the world be in an error, and only you, that hold a particular faction, and a singular new found Religion by yourselves, have the truth amongst you? You will say you have a succession from Noah: have not we so to? etc. Look into the world at this day, and see if any Nation of all that came from all the Sons of Noah be 〈◊〉 your religion? All that came from Cham are of ours; all that came 〈◊〉 japhet are of ours; and all that came from Shem, but only your sel●● etc. And during the time that you have had your Kings, and Priests, show one Nation by you converted, or one that came and joined with you all th●● time etc. Wherefore never tell us of healing us; beale yourselves, see●● fools, for you have need; as for us, we are well, we are far better th●● Isräel can make us.  
4. Thus M. Crashaw, who speaking so bitterly against Players in the end of his Sermon, 
pag. 170.  turneth the Pulpit into a stage, and bringeth in a Babylonian to play the vice: which part ended, 
pag. 20.  he steppeth in himself to play the Epilogue with all his Ministerial gravity in these words. Thus did Babeled away the good counsel the Isräelites gave them, and pleased themselves in the like carnal arguments, and fleshly conceits, as Papists in their Popery. 
The profaneness & impiety of the former discourse.  Which Epilogue (if you consider the same well) hath dare say, more profaneness, impiety, and blasphemy conched together in few words, than those Players whom he doth pursue, ever scattered abroad in the longest Plays. For whereas other Protestants use commonly to deny (with what probability I will not discuss at this time) the Church of Rome to be that Christianity, that converted, and overran the world, that Church which hath lineal succession of Bishops, from Christ and his Apostles, confirmed by the uniform consent of ancient Fathers, the same that ou● Christian Ancestors, famous for sanctity, did profess, which are the true marks of the Church we allege: th● Bachelor seeming to make no bones to grant us all, faith they are but carnal arguments, fleshly, and Babylonian conceits, 
The Bachelor putteth no difference betwixt Christianity and Idolatry.  not sticking to compare Christianity by the conversion of Nations unto Christ, gloriously spread over the world which we challenge, with the Babylonian deluge of Idolatry overwhelming the face of the earth: the never interrupted succession of Bishops, from the most Bl. Prince of the Apostles wherein we glory, with the Babylonians carnal Pedigree from cursed Cham: the authority of ancient Fathers, and Doctors of the Church, defining Controversies in general councils which we allege, with the soothsaying, and divining of Chaldean Astrologers, and their learned interpretation of dreams: finally the piety and religion of our most Christian Ancestors, which moveth us to embrace, or rather to continue in their faith, with the cruel and bloody tyranny of Nemrod, and other idolatrous Babylonian monarchs. Can there be more profane impiety, or greater blasphemy than this, to cast (as he doth) the glorious jewels of Christian Religion to be trodden under, and defiled by Pagan's feet? If he were so moved against the Players for bringing two hypocrites on the stage, under the names of Nicolas S. Anntlings, 
pag. 71.  and Simon S. Marry Oueryes, two Churches in London which he and his fellow Puritan much haunt, such open hypocrisy the mean time haunting them, as it cometh to be perceived even of Players: if this child of Babylon, as he terms it, did so offend him, that like Phinees full of zeal, he passeth the sword of his censure through it, exclaiming; Oh what times are we cast into, that such a wickedness should pass unpunished! what cause of just anger have all Christians against him, that in the person of Babylonian Idolaters durst represent in the Pulpit, as on a stage, our famous Christian Ancestors, that lived before Luther's time? Have they not just reason to complain, and exclaim, Oh what times are we cast into, that such a wickedness should pass unpunished, Nay such a profane play be put in print, as the pattern of a modest Sermon?  
5. No less blasphemously in this discourse doth this Pulpit Stage— player abuse the ancient Fathers, making this Babylonian dispute against Isräelites, in the same manner (which he calls carnal) as they did against old heretics, and we against these of our age. The very first sentence wherewith he beginneth, Can you silly Isräelites teach Babylon a better religion than it hath? Is not hers of so many years, and so many years continuance? Was it not the religion our forefathers lived, and died in? This sentence, I say, is taken almost word by word out of S. Hierome, who by this argument (carnal in Crassus his conceit) casteth of the bringers in of new doctrine against the Church of Rome. 
(a) Quisquis assertor es nouorum dogmatum, quaeso te ut parcas Romanis auribus etc. Our post 400. annos docere nos niteris quod ante nescivimꝰ & c? epist. ad Pammachium & Oceanum.  Whosoever thou be (saith he) that dost bring new doctrine, we beseech thee pardon our Romish ears, and the faith praised by the Apostles mouth. After four hundred years wilt thou teach us that which we knew not before? Until this day the world hath been Christian, without this your doctrine etc. S. Hilary discourseth also against heretics in the same Babylonian manner: 
(b) Tardè mihi hos pijssimos Doctores aetas nunc huius saeculi protulit, serò hos habuit fides mea quàm tu eruduisti Magistros. l. 6. de Trinit. ante medium.  Lord (saith he, speaking with Christ) this last age hath brought forth over late these godly men to be my teachers, they came not soon enough to be masters of my faith, which thou hadst before instructed; I did believe in thee, when they had not yet preached. That great Father of God's Church surnamed the Divine, famous for sanctity and learning Gregory Nazianzen doth likewise rely his conscience upon the religion his ancestors lived and died in. 
(c) Si triginta his annis fides originem habuit, cùm quadringenti anni ferè ab eo tempore fluxerint, quo Christus palàm conspectus est; inane tanto tempore fuit evangelium etc. Epist. 2. ad Cheli●on.  If within thirty years (saith he) true faith began, four hundred years being almost expired since Christ first appeared, in vain hath the Gospel been so long time preached, in vain hath the world believed, in vain have Martyrs shed their blood, in vain have so many, and so great Prelates governed Churches. Had not this Babylonian (think you) read these sayings of the Fathers at least cited in some Catholic book, who could apply to his Idolatry their arguments for Christianity, almost in their words, only changing Rome into Babylon?  
6. The words also which follow in the same speech: Is not our Religion general, and universal over the world, and yours only in a corner? And is not ours visible? do show that this Babylonian by some chance or other, hath had a smack at S. Augustine, who shaketh of heretics with the same manner of argument. 
(d) Sivestra est Ecclesia Catholica, ostendite illam per universam terram ramos suos copia ubertatis extendere: hinc enim & Graeco vocabulo Catholica nominatur. l. 3. contra Gaud. Donat. c. 1.  If (saith he) yours be the Catholic Church, show that the doth extend her boughs over the whole earth by copious increase, whence she is called Catholic, by a greek word, signifying Universal. And having brought the words of Christ, saying, that his Gospel should be preached to all nations; 
(e) Quaecumque congregatio cuiuslibet haeresis in angulis fedet, concubi na est, non matrona. l. 4. de Sym bolo c. 10.  Hear you heretics, (saith he) the Church of Christ doth possess the whole, which her spouse left her in dowry. What company of heretics soever sitteth in a corner, is a Concubine, and not the Matron, that is, the strumpet of the Devil, and not the Church of Christ. And again. 
(f) Numquid digito ostendimus Ecclesiam fratres mei? nun aperta est? tract. 1. in epist. joan.  Do we not (saith he) point the Church with our finger? and is she not visible? What 
(g) Quid dicam nisi caecos, qui tam magnum montem non vident? Qui contra lucernam in candelabro sitam oculos claudunt? tract. 2. in ep. joan.  shall I say more, but that they are blind, that see not so great a mountain? Who 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 mountain, cannot be hidden? Thus S. Augustine. What think you of him, M. Crashaw? Doth he not seem unto you to speak a Babylonian language? Did he take his arguments from your Babylonian, or rather your Babylonian out of him? Can any Papist have made the Church more palpable (or as you say carnal) than he doth? Doth he not ferret your lurking Church out of her dark holes, where she would fain lie, and sleep, without being seen, 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 mountain, in the eye of the world in all ages since Christ, that one might have pointed unto her with his finger, if she mean to be thought the true Church, and not the concubine of Satan, that kept him secret company in corners, whilst Christ's true Spouse was converting the world unto him?  
7. And what meaneth this Bachelor (think you) to adorn the Babylonians speech with the flowers of the Father's doctrine, and put their learned sentences which he had read in some Catholic writer, into his Idolatrous mouth? The reason is, that he would imitate backward the prudent fact of that Emperor, who hearing a man of infamous life bring forth a grave, 
The Bachelors drift in making his Babylonian speak like the ancient Fathers.  and worthy sentence, commanded another of more gravity and honour, to pronounce the same after him, to give credit, and estimation unto it. Contrariwise M. Crashaw perceiving by the perusal of our Authors, the doctrine of ancient Fathers, requiring Universality, visibility, Succession, Antiquity, Conversion of Nations, as infallible marks 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 Cross their sentences as his own, in defence of his Idolatry, to discredit their doctrine with ignorant people, to whom it might seem to relish, and savour of Idolatry, receiving the same strained 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 up with his babbling so many pages of his Babel. Is not this vizard now taken away? Be not the skirts of his impious design discovered? Do not you see his juggling, how cunningly, without being perceived of the less intelligent, he would convey true Christianity into Idolatry, the Church of Rome into Babylon, the uniform doctrine of ancient Fathers, into carnal conceits? Can any play be more profane & impious than this?  
8. And in truth the Babylonian, to speak as Catholic and ancient Fathers do, doth so strain, and constrain hi● tongue to speak impertinently, that it is clear he would never have conceived such follies, had not his head been filled with M. crashaw's brains; nor durst ever have uttered such falsehoods, had not he lent him his face instead of a vizard, that he could not blush. 
Conversion of Nations fond challenged by the Babylonian.  For what Babylonian durst have said without a mask to an Isräelite: Show one Nation by you converted, or that came, & joined with you, during all that time you had your Kings, and Priests, seeing it was well known, that in other Nations there were divers Proselytes, and worshippers of one God, that agreed in Religion with the jews? And who could better know, and witness then Babylonians, the Isräelites power to convert Kings, and Nations, by whom their King Nabachodonosor had been lately converted, and had commanded by public Edict all Nations under heaven to adore their God? And what would M. Crashaw by this Babylonian circumlocution against the Isräelites of their not converting countries? He would, forsooth, comfort his good Mother and Church in her so great barrenness, not having been able since the time of her Kings and Priests, to convert one Country, or City, or Town of Infidels unto Christ. 
The Virginity of the Protestant Church.  He would flatter her, and make her believe, 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 wots, but cold comfort. For as thereby he may happily prove his Church to be a Synagogue of jews, confined to one corner of the world; so doth he clearly remove from her the title of the Church of Christ, whose singular privilege above the Synagogue is, to dilate herself over the world, by converting Princes and Nations unto Christ, which care his good Church leaveth unto 
† Longinquas istas peregrinationes locustis illis ementientibus nomen jesu relinquamus. Beza apud Sarau. de diver s. grad. p. 309.  Locusts, as they term the reverend Fathers of that Order, that in this later age have principally laboured in the successful conversion of many Heathenish Nations unto Christ.  
9 What also may we think of that speech of the Babylonian to the Isräelites, Is not your visible Temple now defaced? Have you any thing left, that is not invisible, and in secret corners? For was salomon's Temple such a mote in the sun, that the jew might have thought it invisible, had not the fond Babylonian ●ioyned the Epithet of visible with it? Did not many Israelites in Babylon profess their Religion openly in the streets? Were they not known over all Babylon, not to worship their Gods? What meaneth the Bachelor to make this Babylon speak of visible, 
The Protestant's invisible Church.  without rhythm, and the Israelites to run into invisible corners without any reason? The mystery is this, that ●he would have you understand, that there was a babylonical captivity in former ages under the Bishop of Rome, in which time, though no Protestants appeared, but only Catholics in the world, yet would he insinuate that some Professors of his Gospel might lie invisible in secret corners from Constantine, in whose days the night of superstition was (as they say) 
* M. Napier upon the Revelations. pag. 168.  universally spread over the world, unto the morning of Luther's sunshine, the clear beams of whose day drew these lurkers to light. By which you may see the extreme misery, and beggary of their Church, that would think it a great favour, and take it very kindly at our hands, if we would grant her for so many ages since Christ, 
pag. 111.  so much as one corner, or some more secret, though less sweet place (such as M. Crashawes privy-protestants of Italy live in) where she might be thought to have lurked invisible, whilst the true Church (as it had been foretold long 
(i) Isay 49. v. 20. c. 54. v. 23.  before) gathered into her Tents, and Tabernacles, dilated over the world, the Nations of the earth: she would be glad, I say, of a little hole under ground, where she might admit some secret Professors, wherewith the eye of her more than omnipotent faith, that can make things to have been that never were, she might contemplate in a dream her invisible Kings and Queens, as M. Barlow 
(k) In his defence of the Articles. pag. 35.  termeth them. And in very truth so liberal dare we be with M. Crashaw, that can he prove clearly, and apparently, that either King or Queen visible or invisible, any man, or so much as a woman, did believe all the points of the now Protestant faith, or did practise Religion as now they do in England, though never so secretly, though but in a mouse hole (though such a woman might seem to have little interest in the visible works of piety done by Catholics in the time she durst not show her face: 
An offer to M. Crashaw. ) yet will we be content (upon evident proof that there was ever such a woman) to yield all the Churches we have in Christendom unto him, as her lawfully begotted issue without further proof of his legitimation. Is not this a fair offer? If M. Crashaw will not, or dare not accept of this offer, or cannot perform it; who doth not see, that the Church of Christ (if theirs be his Church) hath been more obscure, and contemptible for many ages together, then ever was the Church of the jews, when she was most oppressed, and at her lowest ebb, which was in Babylon, where she was not so beaten down, but still had some that were known, and could be proved to worship the true God, and not Idols? To such impious shifts must they needs be driven, that will defend the being of a Church that never was seen, which only doth boast of her exploits, Quae sine teste gerit quorum nox conscia sola est.  
10. Like to the former is the other Babylonian brag of a continuance of so many, and so many years, like unto that which we challenge. For it is known that the Babylonians were not constant continuers in the same Religion, who did use to change their Gods with their Kings, and some times oftener: wherein Protestants of all other be most like unto them. For since the beginning of their Gospel within less than an hundred years, England only can afford three or four notable examples of their changing their religion with the 
(l) See the second part of the three Conversions  Prince. And in other Countries also the climate of their Gospel is so subject to the influence of the nutable planet, that (as one of their own brethren, an 
(m) Andraeas Duditius whom Beza termeth his brother, Virum Clarissimun & Ornatissimum. Beza in ep. Theol. ep. 1. ad Andr. Duditium. where he repeateth Duditius his complaint of Protestant mutability: Menstruam fidem habent omni doctrinae vento agitati etc. p. 3.  eminent man complaineth with great sorrow of heart unto Beza) they ●oyne monthly faiths; they are carried about with every wind of doctrine, ●ow to this part, now to that: whose religion (saith he) what it is to ●ay you may perchance know, but what it willbe to morrow, neither you, ●or they can certainly tell. Now, is it a Babylonian argument to prove a religion to be true, because it hath continued one ●nd the same in many ages? Are not all errors subject to change? What more comfortable motive to remain in a Church, than the example of such ancestors, who though our Adversaries, out of pride dare affirm they erred, yet for shame the gravest of them dare not say they be damned? Yet out of the principles of their doctrine the same doth follow; whereupon some that are more zealous in their sect, then considerate in their speech, do not blush to 
(n) Gabriel Powel l. 2. de Antichristo c. 36.  teach it. And what Church can be more hateful to a Christian then that which can give him no hope to go to heaven, but by such principles, as must needs cast most famous, and glorious Saints of Christ's Church, without number, into hell? A doctrine so barbarous among Christians, that as 
(o) O rem lachrymis dignam!  S. Gregory Nazianzen saith, it were to be washed away from the face of the earth with a flood of tears.  
having among themselves the like dismemberd Universality, the like variable continuance, the like agreement against one, and the same truth, and disagreement in their several errors, as the Babylonians had. And that I may not seem without proof to accuse heretics of being Idolaters, I shall confirm the same, and conclude with these words of 
(z) Multi Haeretici cum Paganis alios & alios Deos finxerunt sibi, & eos si non in Templis, quod peius est, in suo cord posuerunt. Magnum opus est haec idola frangere, & locum Deo viventi, & non recenti mundare. Videntur dissentire, sed in terrenis cogitationibus consentiunt sibi. Opinio diversa est, vanitas una est. August. in Psalm. 80.  S. Augustine. Heretics (saith he) have like Pagans feigned, and devised to themselves divers Gods, which they place, if not in Temples, yet, that which is worse, in their hearts, being themselves temples of fond fancies, and ridiculous Idols. It is a great piece of work to break those Idols of novelty in their hearts, and prepare a place for the true God, ancient, and not recent, everliving, and never changing. They all being of different minds, fancy to themselves other, and other Gods, and as it were die the Christian faith with diversity of errors, wherein they seem to dissent, but in earthly cogitations they do conspire. Their doctrine is different, their vanity the same. Thus S. Augustine.   

THE FOURTH CHAPTER. DISCOVERING The Bachelors proud heretical contempt of General councils: and how notoriously he doth falsify divers Canons taken out of the councils of Constance, and of Trent.  
THE Bachelor having commended his own salves, and condemned us as incurable for not being healed by them, now seeketh to discredit the means to cure wounds, to suppress errors, to reform abuses, used by the Catholic Church, specially that which Christ did 
(a) Matt. 18. v. 17. He that heareth not the Church, let him be to thee as an heathen.  appoint the Apostles 
(b) Act. 15.  and the Church since in all ages to practise, to wit, the definition of councils. You heard before of 
(c) See the 4. To me of Counsels pag. 40.  38. councils, partly Nationall, partly General, some very ancient, which the Bachelor blew away with one puff, saying they did establish the Kingdom of Antichrist, without bringing any proof: such strong breath these men have to blow the supposed Antichrist out of his throne, that is, the Church of Christ, and true Christianity out of the world. For how can Christian Religion stand, if such blowers be permitted? If the voice of so many councils, to which Christ did promise the holy Ghost, and his 
(d) Matth. 18. v. 20 & c. 28. v. vlt.  assistance, may be condemned as the voice of the Devil, by a lightheaded Bachelor, that could think the voice of a boy out of a Chimney, or some corner of his chamber, crying (Crashaw, Crashaw, go to Geneva) was the voice of an Angel●  
2. But the Minister not to stick in the number of 38. which number doth signify weakness & infirmity, as S. 
(e) Tract. 17 in joan. Numerun quendam languoris.  Augustine noteth, & to make the perfect number of forty falleth to contemn, and cavil at two other general councils, that of Constance, and the last of Trent, accusing the● that they were so far of from healing old wounds, as the● did contrariwise establish divers impious errors, never b●fore decreed in the world: where he cometh forth with trivial cavils, about Communion in one kind; breaking oaths made to Heretics; the Canon of Scripture; and the● authentical translation. To which cavils Catholics have answered many hundred times, though they will take n● notice thereof, showing themselves therein true Bachelors of Babel, that will not be healed; though our Bachelor hath devised some new tricks of falsehood, as you shall see. And because here he beginneth to city & produce our Authors, I desire the Reader to call to mind his promise s● strongly made in his Preface, to deal faithfully, and city the t●●● words of our Authors, and allege them according to their true meaning having himself perused aforehand the whole scope of the place. 
The Bachelors promise of fidelity in quotation of Authors.  which how he hath performed, you shall now begin to perceive, & how true my accusation against him is, that scarce one Author doth he allege, whom he doth not also one way o● other very notoriously corrupt, to give their words a harsh sound, and wrest them from their plain meaning; which must needs be a sign of great want of conscience.  
3. Concerning Communion in one kind, he doth repeat the same accusation again in his tweluth wound, where I have showed, that he doth notably falsify the words of the Council, to fasten a blasphemy on the Canon, and corrupt the story and text of the holy Ghost, to make it seem they defined against Christ. To which place I remit the Reader not to weary him with a needless repetition of the same things, and will come to his second cavil against this Council. In which he doth charge the Fathers thereof to have defined, as good divinity, that oaths and covenants made to heretics are of no force, and bind not the makers, and to have decreed, 
pag. 48.  that though the Emperor or King give a safe conduct to one accused of heresy, to come to a Council or disputation's etc. and though he bind, and confirm that safe conduct with any ●and whatsoever; and though he would not have come, but upon the assurance of the safe conduct: yet, hoc non obstante, this notwithstanding, ●e may be taken and proceeded against, and burned as an heretic, without my prejudice to the Catholic faith. Thus he makes that Council ●efine, but with such false translating the words of the Ca●on, and concealing particles thereof which are of most moment, that you will wonder, if you think the man hath any conscience, where the same was. He saith the Council defineth, that the Oath may be broken by the maker, and ●he Heretic burned, without prejudice of the Catholic faith. But no such definition is in the Council, but only this: 
(f) Concil. Constant. sessione 19  Ex eo ●aluo conductu nullum fidei Catholicae, vel iurisdictioni Ecclesiasticae prae●udicium generari, vel impedimentum praestari posse, vel debere etc. that ●s, that such a safe conduct neither can, nor aught to put any hindrance, let, or impediment to the Catholic faith, ●r Church, or to Ecclesiastical jurisdiction (of the Council) ●ut they may, that notwithstanding, proceed etc. Where you see the Council doth not say, that Oaths may be broken by the makers without prejudice of Catholic faith, as this Minister maketh the Canon roar; 
The true definition of the Council.  but only that Oaths and promises made by inferiors do not restrain the power of superiors, nor the safe conduct of the Emperor oblige a general Council, nor the Covenants of temporal Princes ●ynd the Ecclesiastical jurisdiction of them that are independent of them.  
4. This is one corruption, notorious as you see, turning the sense and sound of the Canon quite another way. The second is his concealing the judge or person that may proceed against such heretics, leaving the Reader to think, that even the makers of such oaths, temporal Princes, having entrapped heretics by such oaths, may break the same, and proceed against them. But the words are, h●c non obstante, liceat judici competenti & Ecclesiastico &c. Notwithstanding this safe conduct, it is lawful for an Ecclesiastical, and competent judge, to wit, one authorized by the Council to proceed against heretics, that scorning the councils safe conduct, shall come upon the warrant of a temporal Prince. The third is the concealing the last words of the Canon, wherein the Council doth define, or rather suppose, as a thing most certain, that temporal Princes that give their word unto heretics are bound to keep it, a● far as they are able, decreeing in these words: Sic 
(g) Concil. ubi supra.  p●mittentem, cùm fecerit quod in ipso, ex hoc iam in aliquo non rem●sisse obligatum. That the makers of such oaths having don● what in them lieth to keep the same, 
Princes & others that make oaths unto heretics are bound to keep them.  do not remain further obliged. Who doth not see, that the Council doth suppose that Princes are bound to keep oaths made unto heretics, as far as it lieth in their power, or as they may by law, and justice, and without wronging others, or restraining the authority of them that are not their subjects which is to keep oaths made unto heretics, as far as the same may be kept unto any other; which oaths can never bind either beyond power, or against justice.  
5. Thus treacherously doth this Minister deal with the Council about keeping faith: and no less perfidiously doth he falsely misreport the doctrine of Bishop Simanch● whom he makes speak in this sort: 
pag. 49.  By the authority of th● Decree, 
A most notorious slander.  it is now a rule in our Church that faith made to an heretickely a private man, is not to be kept; no, nor if it be made by a Magistrate 〈◊〉 is proved by the practice of the Council of Constance. Mark (saith the Bachelor) how they are healed; afore it was true in public persons, now it is true in private men also; afore it might be broken without any fault, but now it may not be kept. Thus doth this fellow insult over us. But look into Simancha, & you shall find him teach in express terms as may be, the contrary to that which here the Minister doth enforce him to speak. He hath two conclusions about this matter, the first concerning public persons in these words: 
(h) jacobus Simancha in institut. Cathol. c. 46. n. 52. Si fides haereticis data esset à Principe, vel publica potestate, exactè servanda 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 servanda esset etc. If the Prince or public Magistrate give his word unto heretics, the same is to be kept exactly, except the promises be of such things, as the ●aw of God, or nature doth forbid: for it is not unlawful to have traffic with heretics in such things as pertain to the law of Nations, and nature. This is Simancha his doctrine. How could he speak more plainly to convince the Bachelor of false dealing? What can be more contrary, than faith given unto heretics by the magistrate is not to be kept, which the Bachelor doth make Simancha say, and, ●t is exactly to be kept, which are his very words? The second conclusion of Simancha is about private persons specially, which is set down in this sort: Fides haereticis data, etiam iura●ento firmata, contra publicum bonum, contra salutem animarum, contra ●●a divina & humana, nullo modo servanda est. Faith given unto heretics, when it is against the Common wealth, against ●he salvation of souls, against the laws either of God or ●an, is not to be kept. In a bad promise, saith 
(i) In malis promissis rescind fidem inquit Isidorus: & juramentum esse non debet vinculum iniquitatis Simancha ubi supra▪  Isidorus, wreak thy word, neither can any oath bind a man unto ●inne. Thus far Simancha. Where you see the Bachelor ●oth conceal the limitation of Simancha his doctrine, that ●athes are not to be kept, when the promise is a sin, but when the things are lawful, than it is to be kept by the Magistrate exactly, and by private men, as far as they are able to keep the same, without transgressing the law either of Nature, or Christ, or Man, to whom they are subject. How this may be excused from wilful 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 Council of Constance.  
6. Let us come to the Council of Trent, whom he doth yet more egregiously abuse and falsify, not only changing some words of their Canon, and perverting the meaning thereof, as he did with Constance, but inditing a new Canon for them in his own words, and those horrible & exorbitant, setting them a part from his own, in a different letter, very conspicuously, as the words, & decree of the Council, which is this: The Apocryphal books of Tobiah, judith, and the rest shallbe held and received of as Authentical, and Canonical authority, as any parts of holy Scripture, whose authority was ever sacred. This he saith was never till then decreed, not in the darkest times of Popery, 
The light of the Protestant Gospel to see things that are not.  when ignorance, & superstition was without all control; which I do willingly yield unto: neither had a Canon in such absurd, and exorbitant terms been eu●● indicted, but in the days of the sunshine of this new Gospel, when impudence, and impiety is without all control. For this Canon, he referreth us to the fourth session of the Council; but truly if from the first line to the last of that Council, in the fairest day of his sunshining Gospel, when his eyes are best, he shallbe able to show me or any other, a Canon, where the Council doth confess books to be Apocryphal, and yet define them to be of as Authentical & Canonical authority, as those whose authority was ever sacred, a● you see he doth make the tenor of their Canon to be, and not only Tobias, & judith, but the rest of Apocryphal books without limitation, which are very many, to be Canonicals If, I say, he can show me such a Canon, I will confess the same was made in dark times of Popery. But if this roaring sound & the horrible crack of this ordinance be feigned, & counterfeited by himself, to fright poor ignorant people, I am much deceived in my conceit, of the conscience & honour of most Protestants, if they do not highly detest such unconscionable, and shameful dealing.  
7. Now as for the Canon of holy Scriptures which the Council of 
(k) Conc. Trid. sess. 4.  Trent doth profess to hold, in which the books of Tobias, judith, Hester, the book Wisdom, & Ecclesiasticus, the first & second of Maccabees, which Protestants following the jews do reject, which were ever sacred in truth, though some mistakers thought otherwise of them, the truth thereof may appear by this, that M. Crashaw is not able to speak one true word against it, but layeth together such a multitude of palpable falsehoods, that more for number, or greater for quality, or for their impudence less excusable, were scarce before ever uttered by any, within the compass of so few lines. First (saith he) this was never decreed till then, not in the darkest times of Popery: which he speaketh by 
(l) Stultus ut luna mutatur. Eccles. 27. v. 12. pag. 50.  moonlight, as may appear by his contradicting himself therein, in the same page not many lines after, granting that the third Council of Carthage 
(m) Concil. Carthag. 3. c. 47.  did admit into the Canon the same books; which Council was kept within the first four hundred 
(n) In the year of our Lord 397.  years, or in the beginning of the fifth age, & consequently that those books were held Canonical, within the lightsome times of Christianity, when Religion did most flourish. Secondly he saith, that never any Popish General Council was so presumptuous before this of Trent, that ever durst add more books to the sacred Canon, than we received from the Church of the old Testament: which is most inconsiderately spoken, and apparently false, except he mean to reject as Apocryphal the four gospels, & all the rest of the Apostolical Scriptures of the new Testament, which were not received from the Church of the old Testament, as all know. Thirdly he saith, it is little material, whether the General Council of Florence did admit these books into the Canon or no, seeing it was but a small time before Trent, scarce an 
(o) Above an 100 years between these 2. councils. Floremce in the year 1438. Trent began in the year 1545.  100 years: by which you see what small account this Bachelor makes of General councils, not fearing to meet in the field all the learned men of the Latin, & Greek Church, who were gathered together in that general Council of Florence, thinking himself perchance to be the Samson of Protestants, able to put to silence a thousand of such Doctors with the jaw-bone of an ass.  
8. Fourthly, It is clear, saith he, that never general Council made these books Canonical before Trent. This S. Hierome doth convince to be false, saying of the book of judith: 
(p) Hieron. praefat. in judith. Hunc librum Nicena Synodus in numero sanctarum Scripturarum legitur computasse.  The Hebrews placed this book among the Apocryphal writings, the authority of which is not sufficient (in their opinion) to establish any doctrine of faith: but seeing we read that the Council of Nice hath accounted this book among the Canonical, I have yielded etc. What say you to this Council M. Crashaw? Was it popish? Was it made in dark times? Was it presumptuous? Or may not you rather seem puppish & presumptuous that talk in the dark you know not what? Fiftly he saith, that we are not able to bring one Father that held these books to be Canonical within the first four hundred years after Christ. Look into Bellarmine 
(q) Tom 1. controvers. 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 clearly find he careth not what he saith. For they both bring divers Fathers that lived within the four first ages after Christ for all, and every one of those six books: in so much, that of the book of Wisdom which both Protestants, and jews reject, Eusebius 
(s) Lib. 4. Histor. c. 22.  writeth, that Aegysippus, and Irenaeus, & omnis antiquorum chorus, all the company of ancient Fathers do affirm Solomon to be the author thereof, of the authority of whose books never ancient Father did doubt. And the same might be proved of the other five, as you shall hear by that which shallbe proved against his next impudent assertion; where like that frantic Athenian who vaunted in the streets that all the ships in the haven were his, not being owner of so much as one, dareth say, that he is able to prove that all the Fathers for four hundred years did reject them, not citing in text or margin so much as one: a sign, that he is a great prover against us in pulpit, where without control he may lie as he lift.  
9 And seeing he is so skilful in the ancient Fathers, we will set him a task against the next time he print. Let him prove that S. Augustine, who lived and was converted unto Christ within the first four hundred 
(t) in the year 385.  years, did not admit these books, who not only doth number then in the Canon of Scripture in his private 
(u) l. 2. de doctrina Christiana c. 8.  writings, but also subscribed to the Council of Carthage, where all those books are admitted into the sacred Canon, as hath been said. Let him prove that 
(x) l. 1. de partibus divinae legis.  julius Africanus, or S. Ambrose did reject the book of Toby, which he terms 
(y) lib. de Tob. 1.  Propheticum librum, a Prophetical book of Scripture. That S. Cyprian did reject the same book, 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 Council of Nice did reject the book of 
(a) Hieron. prafat. in judith.  judith. That the same S. Cyprian did 
* S. Cyril l. 2. in julian ultra medium, calls the book of Wisdom divine Scripture, Melito epist. ad Onefimum putteth it in the Canon: The General Council of Sardica useth the testimony thereof as Scripture against the Arians, as Theodoret doth mention l. 1. Histor. c. 7. let M. Crashaw prove they did reject them.  reject the book of Wisdom, which he calleth 
(b) De habit. virg.  divinam Scripturam, divine Scripture, & maketh Solomon the 
(c) Serm. de mortalit.  Author thereof. Let him prove that S. Augustine did reject the book of Maccabees, which he saith not 
(d) Libros Machabaeorum non judaei sed Ecclesia pro Canonicis habet. lib. 18. de civit. c. 36.  the jews, but the Church of Christ doth hold for Canonical.  
10. And here by occasion of S. Augustine, and the book of the Maccabees, I must give M. Crashaw warning, that in proof of his assertion he bring not such testimonies as are the three Sir Edward Hobby allegeth out of S. Augustine, to prove he rejected the Maccabees, ignorantly, and impudently corrupted, not by Sir Edward himself (I cannot think so dishonourably of men of his calling) but by his trencher-School-maister, or some mercenary 
(e) Sir Edward hobbies letter. p. 23.  Lecturer, perchance even by M. Crashaw himself, who is great in the book of this credulous 
(f) pag. 55.  Knight, whom they make fly hoodwink to catch flies; which hood if I pull from his eyes that he may see how they 
(g) His own phrase. pag. 92.  abuse him, I hope he will take it in good part. The first is out of the book De mirabilibus sacrae Scripturae 
(h) l. 2. c. 34.  which he citeth (by their direction) as S. Augustine's, which all learned men by uniform consent discard from that number, as a book of no account, which censure was made of this book many hundred years 
(i) by S. Thomas 3. p. q. 45. a. 3. ad. 2.  before Sir Edward was borne, or his Church either, whose antiquity he doth say truly the Ladies are not able to 
(k) In his epistle to the Collapsed Ladies.  conceive, though they may easily conceive her novelty, seeing some ladies ●ay yet live that are elder than his Church, and many are yet not very old, whose parents were some years before Luther her first Father. But as for that pretended book of S. Augustine, he that hath perused the same, and can think it to be worthy either of the wit, or learning, or to savour of the style of that learned Father, he hath, I dare say, more skill of trenchers, then of Authors, specially seeing the Author himself in the fourth Chapter of his second book, doth say in express terms, that he wrote the said book in the year of our Lord 627. 
(l) In the third year of the 12. Cyclus which he makes begin 624.  almost 200. years after that S. Augustine 
(m) Ann. Dom. 480. Prosper. in Chronico.  was dead. And was not Sir Edward think you here bobbed by the Bachelor, or some Lecturer?  
11. But more grossly by many odds do they abuse him in the two other authorities, which do not only bewray gross ignorance (which is pardonable in a Knight, 
Sir Edw. Hobb. let. pag. 60.  when it is not joined with arrogancy) but also great impudence, and want of conscience, framing sentences for S. Augustine, which he nevet wrote, nor so much as dreamt of. The first is, Machabaeorum Scriptura recepta est ab Ecclesia non inutiliter, 〈◊〉 sobriè legatur, vel audiatur, maximè propter istos martyrs: sed ob ha● causam in Canone morum, non fidei censeri posset. Thus they make S. Augustine speak; showing, saith the Knight, that the● must great sobriety be used in the hearing and reading o● these books, and that they are in the Canon of manners, and not of faith. Now let us see how intolerably his 
(n) His phrase of some of his Ministers.  Pedants deceive him. S. Augustine's words are these: Scripturan quae appellatur Machabaeorum non habent judaei sicut Legem, Prophetas, & Psalmos &c. sed recepta est ab Ecclesia non inutiliter si sobriè legatu● vel audiatur, maximè propter istos Martyres Machabaeos etc. The jews do not admit the Book of Maccabees, 
S. Augustine's true words showing the Maccabees to be Canonical. lib. 2. cap. 23. contra Gaud. Ep. or in the better editions, lib. 1. cap. 31.  as they do the Law, the Prophets and Psalms etc. Yet it is profitably received of the Church, if it be read or heard with sobriety, specially in regard of those Maccabees Martyrs etc. This is that which S. Augustine saith of this matter. By which it is clear first, that in S. Augustine's judgement, the Christian Church doth admit the Books of the Maccabees as Canonical, in tha● sense that the jews did refuse them, to wit, even as the Law, Prophets, and Psalms are Canonical, whose authority was ever sacred. Secondly that this whole sentence (sed ob hanc causa in Canone morum, non fidei censeri posset: that therefore they may be admitted into the Canon of manners, but not of faith) which containeth the substance of the matter, is wholly added by Sir Edw. Chaplain, or Schoolmaster. Will Sir Edward suffer himself to be thus bobbed, and his credit blown up? Will he not set such a frown on them, as may make them vanish out of his sight for ever? Can any stain to his 
(o) p. 24.  Knighthood be greater, then to be thought so notorious a falsifier of so great and learned a Father, even in print? Neither can one gather, because S. Augustin saith, that the book is good, if it ●e read soberly, that therefore it is not Canonical. For what Book of Scripture may not hurt rather than profit, if the same be read without humility in a drunken fit of a wanton wit? What Story or Miracle in the holy Bible will not some men deride when they bibble, or take tobacco, or when they ●ead the Scripture as Sir Edward doth seem to do Lypsius his Book of our ladies miracles, by the fire side, when men roast crabs ●o drive a man out of a melancholy 
(p) pag. 102.  fit?  
12. No less shamefully do they make the poor weak ●nueihgled Knight, corrupt another place of S. Augustine to the same purpose. This it is: 
(q) De civitate lib. 1. cap. 20.  In sanctis canonicis libris, nusquā●obis divinitus praeceptum permissúmue reperiri potest, ut. vel ipsius adipis●endae immortalitatis, vel ullius carendi, cavendique mali causa, 
* nobis ipsis necem inferamus,  ut Ra●is seipsum occidens laudatur. This place they gave the Knight, ●ut told him not where it was to be found in S. Augustine, leaving us to seek it in the wide world of his writings: ●either have the Latin words any sense, as any that doth understand that language must needs perceive, though in the ●nargent I have both noted the place, and added the words ●f S. Augustine that were wanting, to make up the sense, which ●yr Edward doth thus turn into English: In the holy Canonical ●●oks, there is no divine precept or permission to be found, that we may either ●aine immortality, or to escape any peril, make away with ourselves 
(r) All this is added to S. Augustine. pag. 61.  〈◊〉 Razis did, and is therefore commended in the Maccabees. Thus Sir Edward Englisheth the words, and then demandeth, Where 〈◊〉 now the collusion? Truly Sir, in the Minister that suggested vn●o you this corrupted piece of S. Augustine, adding to the text, 〈◊〉 Razis seipsum occidens laudatur, as Razis did kill himself, and is ●herfore commended in the Maccabees: which words S. Au●ustine hath not, and were put in, to discredit the Book of ●he Maccabees, in which to the less wary, or sober Reader, Razias (for that is his name, not Razis as your suggester doth ●●yle him) may seem to be praised for that fact of making away himself. But did S. Augustine read that Book with so little sobriety, that he fell into this drunken conceit of your hu●●ourizing discourser? Far was it from S. Augustine's gravity, 
pag. 24,  who ●aith the contrary in express terms in that very place against Gaudentius you cited, where the Circum●elliam who killed themselves in their defence, did object, that sanctarum Scripturarum authoritate laudatus est Razias: Razias is praised by the authority of divine Scripture. Doth S. Augustine say he is praised in the Maccabees, but that book is not Canonical? No. He denieth, that he was praised for killing himself. Quomodo laudatus? (saith he) quia fuit amator civitatis. 
(s) 2. Machab. 14.  How is he praised? because he was a lover of the City or Common wealth; and so goeth forward, speaking of other causes why Razias was praised: and having set down the bloody, and undaunted manner of his death, concludeth in these words. This 
(*) Hanc eius mortem mirabiliorem quàm prudentiorem, quenadmodum facta esset narravit, non quasi facienda esset, scriptura laudavit. Aug. loc. cit.  death of Razias more admirable than allowable, having more show of valour then true wisdom, th● Scripture doth set down in what manner it was done, not praise as a thing that should have been done. Thus S. Augustine. Who doth not see that Sir Edward's Readers of books, and rosters of crabs by the fire side do slander S. Augustine, as though he had been as drunken and dizzy-brayned a Reader of the Maccabees as themselves? Can any corruptions be more gross than these? I could wish Sir Edward for his credit's sake, to lay the matter of his Pamphlet on the Minister that was the true Father thereof, only challenging to himself the style and phrase, which may well beseem a Knight, and is too rich and golden to choth the foul brat of a Ministers brain.  
13. But to return to M. Crashaw, if he keep thi● Caveat, that he put not whole sentences into the Father's o● the first four hundred years, he will never be able to prove that they all did discard from the Canon the former books, as he doth brag he can do, nor that any ancient Father, even those that are most accused thereof, Origen 
(u) apud. Eseb. l. 6. Hist. c. 19  Epiphanius 
(x) ●e ponderbus & mensuris.  and Hierome 
(y) praefat. in lib. Reg.  did superstitiously tie themselves or the Church to the Canon of the Hebrews. Let him prove that Origen, and S. Hierome do not admit the two last Chpaters' of Daniel, concerning Susanna, and the Dragon, which both Protestants, and jews reject; in defence of which Chapters Origen wrote an Epistle to julius Afric●● 
(z) Orig. epist. ad julianum Africanum. & homil. 1. in Leuit. ; and S. Hierom being charged by Ruffinus to reject them, because his words in his Preface upon Daniel to the less wary Reader may seem to carry such a sense, doth answer: 
(a) Qui hoc criminatur stultum se sycophantam probat. Non enim quid ipse sentirem sed quid ipsi adversus nos dicere soleant, explicavi.  I did not set down what myself thought, but what the Hebrews ●re accustomed to say against us. Further calling Ruffinus, stultum ●cophantam, a foolish Sycophant, for mistaking, and charging ●im therein with the Hebrews opinion: which title, did S. Hierome live, he would (as with great reason he might) lay ●pon M. Morton, who still 
(b) Apol. Cathol. p. 2. l. 1. c. 3.  challengeth S. Hierome to be ●f his side, and to reject these two Chapters, notwithstanding his earnest disclaiming from that error. Finally let ●im prove that S. Epiphanius with the Hebrew, and Protestant Canon doth reject the book of Wisdom, and of Eccle●iasticus, both which he numbereth among the Divine Scriptures 
(c) Haeres. 76.  and maketh Solomon author of the 
(d) de mensuris & ponder. initio. Epiphanius in that place leaveth these books out of the Canon of the Hebrues, but he doth not speak according to his own opinion.  first. Let M. Crashaw, I say, prove these things the next time he appears either in print or pulpit, and not only beat the air, ●nd wound the ears of the learned with foolish brags, and palpable falsehoods. Which he will never be able to prove, much less can he prove that any ancient Father or true Christian since the time of Christ in any age was so jewishly addicted to the hebrew Canon, as Protestants now are, that ●hey were resolved in defence thereof to stand out against Canons of general councils of the Christian Church, ●eing S. Hierome (of all the Fathers thought to be most affected to the hebrew) upon the first sound of the ordinance of the Nicen Council for the book of judith, yielded thereunto, which was the humble resolution of the rest, far from ●he pride of our Bachelor, and his fellows, who would condemn such a Council of the ancient Church as presumptuous, and such a Canon as a high disgrace to holy Scripture; resolving rather to die desperately by the curses proceeding from the mouth of such a Canon or ordinance, then yield to obey them.  
14. Now remaineth his cavil against another Canon taken likewise from the same Council of Trent. For (saith ●he) a Romish Council will never meet for one evil, therefore secondly they decree; That in all disputations, sermons, lectures, and to all other purposes, that latin Translation, called the vulgar, shallbe held the authentical text, and that no man presume under any pretext to refuse 
(e) Concii. Trident. sess. 4.  it.  
Thus he, where I may note, that this Bachelor lightly never permitteth any Author pass his hands with one simple corruption of his saying, but still printeth upon it a double mark of falsehood at least, as now he perverteth this Canon, both by omission of some words that might have made the same more plausible, and adding some of his own to draw it to an harder sound. First he omitteth the description which the Council maketh of this translation, calling it, 
(f) Longo tot saeculorum usu in Ecclesia ipsa probata.  the translation approved in the Church, by the long use of m●● ages: which description with men of judgement may be sufficient to move them to allow of that decree, as very conformable both to reason, wisdom, and piety, and therefore was left out by the Bachelor, to leave the Canon as bare as might be, and in the worst sound he could. But much more perfidious, and full of wilful malice is his adding to the Canon, that this translation must be used for all purposes, which is neither the text, nor sense thereof. For the Canon doth not forbid, but that we may have recourse unto the Originals for four 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 copies vary. 3. To know the true sense of a place when the Latin is ambiguous. 4. To know the force, power, and emphasis of the words that so we may better understand the Scripture: so that (a●● purposes) was added to the text by the Bachelor of purpose to deceive his Reader, and slander our doctrine, which may seem wonderful, that no place can escape him without such palpable corruption thereof, after such promises of exact dealing, the credit of the English Ministry lying upon his head.  
15. Now you will wonder if you read his Comment upon this Canon, 
pag. 51. A multitude of untruths.  with what a multitude of false, and foolish untruths he chargeth the same. First, saith he, here is a strange decree; the stream shallbe of more virtue than the fountain, the translation of more authority than the original; which is a strange untruth, there being no word of fountain, or original, or of being more or less virtue in the Canon, but only the translation to be true, & the water from the fountain clear. Cannot a translation be true, except it be of more authority than the original? Cannot water from the fountain be clear, unless it be more clear, and of more virtue than the fountain? Who is so void of judgement, that doth not see the vanity of this sottish slander? Secondly many learned Papists (saith he) are ashamed of this, if they durst utter it, 
A fond slander.  and Bellarmine and Coccius do bewray it by their sleight handling of the matter. But first, how cometh he to know the shame of our secret thoughts, which we neither do, nor dare utter? Have Ministers more insight into our hearts to see our secret blushing, than they will grant to Saints, and Angels to know our inward praying? 
Barl. Sermon 1602. in the Preface.  If we have made him acquainted with our shame in secret confession, why doth he proclaim it at the Cross, and sound it out with a peal of Canon, as M. Barlow did the confession of the infortunate Earl? And how may Bellarmine & Coccius be said to handle this matter slightly? Doth not Bellarmine spend many long 
(g) Chapter 14. of his 2. book de verbo Dei.  Chapters in it? Doth not he prove the authority of the vulgar translation by many 
(h) c. 10.  reasons: by the authority of the Church, that used the same for so many ages; by the authority of Fathers, that highly commend 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 fountain, 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 confess that translation to be true? Doth not Bellarmine particularly answer the objections which 
(l) c. 13.  Caluin, and 
(m) c. 12.  Kemnitius, and others 
(n) c. 11. & 14.  bring to prove the vulgar translation corrupt? May this be termed sleight handling of a question? Doth this Babbler know, or care what he saith?  
16. Thirdly Bellarmine and Coccius (saith he) are wiser than to venture their credits upon so false a matter, and therefore do wholly leave it upon the credit of that Conventicle. Are not these things news to men that have read Bellarmine, and Coccius? Dare they not defend what the Council taught in that Canon? Durst not Bellarmine venture his credit upon it? Is he not most earnest in defence of that Canon? He doth not magnify the translation above the original, neither doth the Council, as hath been said; but that our translation 
(o) Negari non potest, quin sint fontes anteponendi riwlis versionun, quando constat fontes non esse turbatos: nunc autem fontes multis in locis turbidos fluere ostendimus. c. 21.  is more incorrupt than the originals, which now we have, and by which our new Masters would correct the ancient text, Bellarmine doth constantly avouch 
(p) cap. 2. ; which he doth convince even out of the confession of Caluin himself. Neither have we cause to be ashamed of this Translation, which even the Adversaries and enemies of the Council writing one against another's Translation, do highly commend as most sincere, and authentical; so potent is truth, and true that Proverb, when thieves fall out, true men come by their right. For of this edition Beza saith, that the Interpreter seeme●● to have translated with marvelous sincerity, and religion, 
(q) Vetus Interpres videtur summa fide Libros Sacros interpretatus. Annot. in c. 1. Lucae. v. 1.  which for the most part (saith he) I do follow, and prefer before all 
(r) in praefat. nou● Testamenti ann. 1556.  other. With whom Molinaeus consenteth, preferring our Translation before all others, namely before the Translation of Erasmu●, Bucer, Bullinger, Brentius, the Tigurine, and even that of john Caluin: in so much that Pellicanus a learned Protestant is forced to confess, that the vulgar Interpreter was a most pious, and learned Father, truly endued with a prophetical 
(t) Conradus Pellicanus Praefat. in Psalter. ann. 1534.  spirit: and even our English Adversaries in the end, are content to yield, that for the antiquity thereof, the vulgar be preferred before all other latin 
(u) D. Dove in his persuasion to English Recusants. pag. 16.  books. Who doth not see the vanity of M. Crashaw, that bringeth our uniform receiving of the same authentical text as a shame and wound of our Church which in the judgement of best and most judicious Authors is a glory, and ornament thereof? But let us hear the Bachelor go forward in his falsehood.  
17. Fourthly, these two bills about the Canon of Scriptures and authentical translation, were carried (saith he) in the beginning of the Council, 
(s) In cap. 17. Luc. & in nou. Testam. part. 30.  when there were scarce sixty in the house; for the Pope durst not for one of his crowns, have 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 fool thinketh, without any proof. For first the Pope did use his best endeavour & all possible diligence, that all Bishops might be present at the beginning of the Council, as doth appear by the Bull of Indiction, and Convocation thereof 
(x) vide Bullam indictionis.  where ●hey are charged 
(y) In vi iurisiurandi, & virtute sanctae obedientiae etc.  under Censures 
(z) sub paenis iure & consuetudine &c. See the last session of the Council.  to be present at ●he beginning. Secondly the Canons and Decrees of the Council were not absolutely made before the end thereof, when subscribed by the hands of all the Bishops, they were presented to the Roman to be confirmed by him; so ●hat all and every Decree, and Canon of the Council was assented unto, and subscribed by all that had voices in the Council, which were above three hundred, as the Bachelor confesseth. Neither were these matters handled first out ●f fear, that they would not pass in a full Council, which are is to be committed to the holy Ghost, but because the ●ourse & order of doctrine did require those things should ●e first decided. For as in every science, first agreement is to ●e made of the principles from which conclusions are deri●ed: so likewise in councils the first treaty ought to be concerning the word of God, and the authentical text thereof, when controversy is about the same, the word of God containing the principles from which general councils are ●o deduce their definitions and Canons: so that the Bachelor chargeth this Canon with the black powder of the ●alse and foolish imaginations of his own brain.  
18. Finally not to weary you with the tedious rehearsal of all his intolerable falsehoods, he concludeth with this notorious untruth, that since the Council of Trent, 
pag. 52.  some Catholic Authors have dared even to resist this Decree, who though they were tolerated (saith he) whilst they lived, yet being dead their books are either purged, that is altered, or else reproved. And in his mar●gent he nameth Arias Montanus, Sixtus Senensis, and Oleaster to be the men. This is so strange an untruth, that to any learned man that hath perused these Authors, he may seem to speak in a dream. 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 appear by 
(a) in bibliotheca sancta.  Possevinus his censure of them, which the Bachelor saith aught to be accounted the censure of our 
(b) p. 67.  Church. And did these Authors stand out against this Canon of the Council even unto death? Nay did they not highly esteem, praise, and commend this decree? Let Sixtus Senensis who stands in the midst speak for the other two, which he doth in the eight book of his Bibliotheca sancta in the refutation of the thirteenth heresy, which rejecteth the authority of the vulgar Translation, where he doth confute the Protestant Paradox of still reforming the translations unto the originals, which were (saith he) to raise an eternal tumult, and discord in the Church, and never make an end of translating a new the Scriptures, nor of correcting, altering and censuring former translations. 
(c) Vide Sixtum Senens. l. 8. Biblioth. sanct. haeres. 13. pag. 1051. Edit. Venet.  Proinde (saith he) h●● animaduertens Sacrosancta Tridentina Synodus, rectè etc. Wherefore the holy Council of Trent perceiving this (to wit the necessity of one● translation in God's Church) hath upon good reason ordained, that of all Latin Editions which are extant, only the old, and vulgar be authentical etc. which Decree was made with great cause, not only because th●● Edition hath been approved in the Church, by the continuance of so many years, but also for that not any of the more recent translations, is either more certain, or more secure, or more exact, or more faithful them this.  
19 Thus writeth this Author, and in that place proveth largely, not having any syllable that may sound of the least dislike of this Canon, but doth learnedly, gravely, an● sharply condemn Protestants for resisting the same. No● what shall we say of M. Crashaw that brings him in, following a contrary course, and standing out even unto death against th● doctrine of this Canon, and curses of the Council? What trick or policy is it in this Minister, to utter such gross falsehoods, and in his fellows to allow them to be printed, to justify the State? Verily I know not what their policy may be herein, except they mean to amaze us with their impudence, and put us out of heart ever to conquer their malice, by showing them the truth; or that ever their mouths will close up from railing at us, for want of matter; seeing they can create the same of nothing, and find whatsoever they fancy against us, even in those Authors where the contrary is both plainly, & earnestly taught: their policy, I say, may be, to think to discourage us from answering their slanders, & discovering their false tricks, seeing that therein we do but wash bricks, or Blackmoors that will not be white. But let them know that they deceive themselves, we being resolved to follow S. 
(d) Vtamur igitur haereticis, non ut eorum approbemus errores, sed Catholicam fidem adversus eorum insidias asserentes vigilantiores simus; etiam si eos ad salutem revocare non possumus. Aug. de vera relig. c. 8.  Augustine's counsel, to make use of Heretics: Not (saith he) to approve their errors, but that by defending the Catholic doctrine against their deceits, we may be more vigilant and wary ourselves, though we shall not be able to reclaim them from their damnable ●ourse. And yet we cannot but expect that this dung of M. crashaw's falsehood, that he hath laid upon the soil of our Country, consumed by the force of truth, will make many the more apt, and disposed to bring forth the corn of Catholic faith, which we seek by these labours to sow in their souls. For as S. 
(e) Haec est verè dementia, non cogitare, nec sentire, quòd mendacia non diu fallant; nocten tam diu esse, donec illucescat dies, clarificato auten die, & so●e oborto, luci tenebras & caliginem cedere l. 1. ep. 3. ad Cornel.  Cyprian saith, it is mere madness in Heretics not to think or consider, that lies do not long ●yme deceive; that night doth continue no longer then till ●he break of day, and that the day being clear, and the ●unne risen, the darkness doth yield unto the light.  
20. And thus much of the Protestant salves which the Bachelor hath with no more vehemency than vanity praised, and of his cavils and slanders against councils, the salves to heal the wounds of error and discord, which the Church of God in all ages hath used, which not only ●aith, but even natural reason, not only the word of God, ●ut also common sense must needs move any discreet man, that seriously, and really desireth to be saved, to prefer before the new conceits of any humourizing Paracelsian that doth brag of his knowledge in spiritual physic, and ●nderstanding of Scripture above Fathers, and councils of former ages.   
The end of the first Part.   

THE SECOND PART of this TREATISE.  

THE FIRST CHAPTER. CONCERNING the Errors and Blasphemies, termed by him Wounds, which the Bachelor doth falsely, and slanderously impute unto the Roman Church.  
NOw we enter into the confession of M. crashaw's babels; we come to cleanse the Augaean stable of his Sermon, 
M. crashaw's drift in his 20. wounds.  divided into twenty different rooms of slanders, the drift of which discourse is to make some principal points of Catholic doctrine which heretics ever have most hated (as are the Primacy of the Roman Bishop, the Intercession of the Blessed Virgin, the Authority of God's Church to decide doubts about Scriptures, the use of holy Images, directing prayers before them unto Christ, and such like Pillars of Christian piety) seem horrible blasphemies, accusing us to teach, what in truth we detest, and to hold what we abhor; to wit, that the Pope is God; the Virgin Mary above God; the Pope's decretals of more credit than Scriptures; that Images are to be prayed unto, & worshipped as God. And not to seem to rail altogether without reason, to make some little show of proof, he citeth the most harsh, and inconvenient sayings, that have escaped the pen of any Catholic writer; in search whereof, he hath spent, as he doth confess the 
(a) In his Epistle to the Lord Treasurer  course of his studies, which he urgeth not as the inconvenient, or inconsiderate speeches of pri●● Authors, but as generally received doctrines of our Church. These are the wounds he chargeth the Roman Church withal; these the grave and substantial proofs of so grievous, and horrible slanders; this his sincere, and upright dealing, endeavouring to make the errors of some few, seem articles of our faith, opinions of private men, definitions of the whole Church; which course men of judgement that understand of these matters, must needs perceive to be no less absurd than unjust, 
A juggling trick of Ministers.  and that therein Ministers play with their Auditors the trick of some jugglers, who with the smoke of certain herbs, make therafters of fair & goodly rooms wherein they burn them, seem snakes, and adders, by this means frighting fools and children, from the same: which false & slanderous smoke, changing pious doctrines in●● seeming blasphemies doth M. Crashaw raise within the fairest and goodliest Rome of the Catholic Church, by setting fire with his railing tongue to the sayings of some Catholic Authors, making a smoke of blasphemy vamp from them, wherewith the doctrines of the whole Church, may seem to ignorant people ugly Monsters.  
2. And though in such variety of gardens as are the learned books of our Authors, 
M. Crash. vanity in the search of the wounds.  among such store of their sweet herbs, and fragrant flowers, it might seem no wonder, though some twenty weeds of erroneous sayings be found, which taken in rigour of speech, may seem blasphemous yet to make the purity of our doctrine, and the falsehood of railing Preachers, whereof the Bachelor is Procter, more apparent, by this Answer it shallbe clearly showed, that learned Catholics have used such diligence, to weed their own writings, and that such hath been the care of the Church to purge their works, which they did submit to her Censure, that the Bachelor to justify his railing Church, hath been able to allege no one saying of any Catholic Author that doth not contain pious, and justifiable doctrine. Neither can he make the sweet herbs and flowers of their doctrine, take the fire of his railing Rhetoric, to yield the smoke of false slanders, without drying them up, and bereaving them of their natural juice and sense; which also commonly he cannot do, without wring and wresting, bruising and breaking, mangling and corrupting their words, as shall appear by this full and particular Answer unto every one by him alleged: wherein if I be longer, and more earnest, than such palpable slanders uttered upon no better proofs, may seem to require; let the Reader remember and consider for his comfort and ours, that in this Sermon we confute, and he readeth in this Answer a refutation of all the rest of the like railing invectives, that are daily preached, though not printed against us; which how false for matter, foul for language they are, may appear by the monstrous deformity of this that durst come to light, as the publicly allowed justifying pattern of the rest. Which if we convince of horrible falsehood (as we shall of such as all men of conscience must needs abhor) we may justly apply to the English Ministry, the saying of Christ: If 
(b) Si jumen quod in te, tenebrae sunt; ipsae tenebrae quantae erunt? Matt. 6.23.  thy light be darkness, how dark is thy darkness itself? That is, if such Sermons as they dare bring to light are full of gross, and foul lies, what store of such dark & foul stuff may be supposed to be in such Sermons, as themselves for very shame suppress in darkness?  

The first of the twenty slanders: That we teach, the Pope is God.  
3. THE Pope as he is most hated in the Bachelors heart; so he cometh first to his mouth, when he is in railing mood, with whom he beginneth the list of his twenty slanders, 
pag. 53. 57  accusing us to teach, that he is God, and our Lord God; and that we do equalize him (to use his own word) to the true God. Which accusation being most heinous, yet he bringeth for proof thereof only this silly argument against us, that the Pope is called God, and Lord God, not only in private Authors, but also in his own Canon law. Where first, though the antecedent were true, that the Pope is called God, yet the inference that therefore he is God, equal to the true God, is full of ignorance, and blasphemy against all holy Scripture, which doth often honour men with the name of God. For who hath not heard that famous place of the prophet, I 
(c) Psal. 81.6.  said, ye are Gods, and children of the highest all, where, those to whom the word of God was revealed, are called Gods, as 
(d) joan. 10.35.  Christ doth declare? Who doth not know that often in the Scripture, judges are called Gods? 
(e) Exod. 21.6.  ad Deos utriusque causa perveniet; their cause shallbe brought before the Gods? Dijs 
(f) Exod. 22.9. & 8.  non detrahes; thou shalt not detract from the Gods? Doth not the Scripture also term Moses' 
(g) Exod. 7.1.  Deum Pharaonis, the God of Pharaoh? Doth it not salute Solomon by the same title, if we believe Caluin upon this verse of the 
(h) Psal. 44.7.  Psalmist, Thy seat, o God, is for ever, and ever, where Caluin saith not Christ, but Solomon is termed God? Having this warrant of Scripture, what great matter is it, though the Pope by some Catholic Author be termed God? Is not the Bachelors vanity wonderful, that after such promises of great proofs of no trivial things, nor trifles, gins with this Babel argument?  
4. Secondly he hath not been able to bring in this place any one Catholic Author, where the Pope is so much as termed God, though he have (as he doth confess) spared no cost to get, no labour to peruse Records, where he thought such blasphemous sentences might be found: nay there is not any by him brought, whom he hath not notoriously corrupted & slandered, as you shall see. They are only these three. First, the Glossers (saith he) call the Pope their Lord God, 
pag. 53.  & the Pope is content to take it to himself: where he coupleth together two loud untruths. The first that the Glossers, 
A double slander about a gloss.  which signifies a number, call the Pope their Lord God, giving his Reader to understand, that many Glossers do use that phrase, or rather, that it is the ordinary style they give to the Pope; which to be false may appear by this, that never Protestant before this Bachelor durst charge with this slander more Glossers than one, and for one only time using this speech, Dominum Deum nostrum Papam, 
(k) Extravag. joan. 22. tit. 14. c. 4.  though him also without cause, this being indeed not his phrase, but an error, & oversight in the print in some later editions; which is proved by many ancient copies, in which Deum is wanting, and this title found Dominum nostrum Papam, our Lord the Pope; which is no more absurd, then Dominus noster Rex, our Lord the King, the usual style of subjects to their Prince. Moreover the original manuscript of Zinzelinus the Author of that Gloss is yet extant in the Vatican Library, where this insolent title is not found, as any that goeth into those parts, and is desirous to satisfy himself, may see in the original itself upon certain days of the week when the said Library is open. By which you may guess what doughty arguments Protestants have against the Roman Church among which this error of the print is their champion or Achilles, which our Bachelor puts in the forefront of the battle, and without which no Protestant dares appear in the field; that even Doctor 
(l) in his Tortura Torti.  Andrews comes flourishing against Bellarmine with this Babble. But seeing now the world doth know, or may easily know this to be a mere error of the print in some copies only; Ministers must seek some better ground of their clamorous invectives and railing Sermons, lest urging still this known slander, their auditory drive them out of pulpit (as they have good cause to do) for seeking to fright them from the faith of their ancestors with such false, and foolish babels.  
5. But the second untruth, that Popes take this title of Lord God upon themselves, is yet more gross, and intolerable, without any show or colour of truth, the whole world knowing the modest style the Pope useth, and taketh to himself, or servus servorum Dei, the Servant of the servants of God: and hath been greatly offended, as I can affirm upon certain knowledge, with the overseers of the Print, that permitted out of negligence that fault to escape; which Babel is the chiefest engine, by which these skilful Architects of falsehood seek to raise the Church of Rome as high as the Tower of Babel, and the Pope unto the Throne of Antichrist.  
6. But to me it seemeth strange, & wonderful, that these men that have raised a tumult against this error of the print, with such loud cries, as might seem able to shake both heaven and earth, should fall themselves, to bestow the sacred name of God upon mortal men, having scarce wiped their mouths 
(m) worse than the strumpet that wipeth her mouth before thee, saying, what evil have I done? Prou. 30. v. 20.  after their railing at us. For who doth not know, how lavishly they did load upon the late Queen the style of 
(n) See Cambdens' Britannia.  Goddess, whom a Prime man 
(o) Aschan in epist. fol. 255.  and one of the first Preachers of their Gospel in England calleth great 
(p) Tuis Dea magna Britamnia.  Goddess, the only salvation of 
(q) tu sola salus, tu sola colunna.  England, praying unto her to grant them things that cannot be granted but by God only, 
(r) imperium placidun mundumque benignum.  peace, plenty, and that which Ministers most desire, laeta 
(s) laetaque temporibus nosiris da tempora Diua.  tempora, times of joy and mirth? And no less vain, and foolish, was a late 
* A Pamphlet called, An admonition to France. printed in the year 1610.  writer against us, who termeth the Noble men that live in Court happy, by seeing face to face the Divinity of the King. What would not M. Crashaw give for a book of ours, where he might find such a piece of doctrine, that the Cardinals of Rome are blessed, because they see face to face the Divinity of the Pope? What Gospel would he gather out of such a sentence, that Rome is heaven, the cardinals Angels, the Pope God? What part of the Pope's face would he leave unstained with some railing reproach which malice would make him spit out? Whom, should a Catholic imitate, taking occasion by the former flattering phrase, to rail on the Court, Nobles, and Person of his Majesty, we ourselves would confess him worthy of punishment, which such railing companions, as this Bachelor, should not want, did love of modesty bear greater sway with their Lord Bishops, than hatred of the Pope, and desire to make our doctrine odious to ignorant people.  
7. The second place he bringeth to build this slander upon us, is out of the text of the Pope's Canon-Law, 
pag. 54. Decretum Gratiani d. 96. c. Satis evidenter.  where the Pope himself (saith he) frameth this argument, writing to the Emperor against them that would call his Holiness to account. It is certain that the Emperor Constantine called the Pope God, but it is clear that God may not be judged of men. Ergo, the Pope may not be judged by any man. Thus he maketh the Pope dispute, and then addeth this applause to this argument: Thus the Pope that canonizeth so many men, and women Saints, here taketh pains to canonize himself a God. This is the chief ground whereon he buildeth his Babel, upon the sand of a text corrupted notoriously four manner of ways.  
8. First, he changeth the scope of the place against his own conscience (if he perused the same, as he protesteth to have done.) For the scope of that place is not against them that would call his Holiness (the Pope) to account, as he boldly avoucheth; but against them that had deposed Ignatius Patriarch of Constantinople, 
That chapter of the Decree is taken ex epist. Nicolai. 1. ad Michaelem Imperatorem.  as appeareth by the words which strait follow upon the former argument: His itaque manifestè repertis, apparet comministrum nostrum Ignatium, per Imperialem tantum sententiam nullo modo potuisse prorsus expelli. These things being manifest, it is apparent, that our fellow-minister or Bishop Ignatius could no ways be deposed by only Imperial sentence.  
9 Secondly, he translateth the words of the text corruptedly, making Pontificem, which signifieth any Bishop to stand for the Pope only, so making the Pope dispute impertinently, and from the mark and matter in hand. This then is the true argument of the Pope: Satis evidenter ostenditur àsaeculari potestate, nec solui, nec ligari Pontificem posse, quem constat à pio Principe Constantino Deum appellatum, cùm nec posse Deum ab hominil ●●iudicari manifestum sit: That is, It is evident, that a Bishop cannot be released, or bound by secular power, whom Constantine the pious Emperor called God, it being manifest that God cannot be judged by men. These are the Pope's words. Now where is our Lord God the Pope in this very text of the Canon law? How doth the Pope canonize himself a God in these words, where he is not so much as named? Where if he do canonize any particular Bishop for God, it is not himself, but the Patriarch of Constantinople, who hath ever commonly been an emulous, and an enemy of his Sea.  
10. The third falsification is in the change of the Conclusion which he makes to be this, Ergo, the Pope may not be judged of any man: the conclusion indeed being, a Bishop cannot be judged by secular power, which is very different. For Bishops may be judged, and deposed by Ecclesiastical power, and general councils, who are men, yea Pope also themselves, namely in case of heresy may be deposed, as his own Canon law 
(t) Decret. dist. 40. c. 6. si Papa.  doth prescribe: so that this is another, and a remarkable fraudulent trick of this Bachelor.  
11. The fourth falsification is in the reason which he maketh the Pope yield, that a Bishop may not be judged by secular authority, 
Impudent dealing.  to wit, because he is God, avouching, that this is good Catholic Divinity which standeth still, not in one word altered in the Pope's law; That the Pope is God, and therefore may not be judged of men: and that the Pope makes this argument in the Canon law, God may not be judged by men, but I am God, and therefore may not be judged by man. All which are manifest untruths, both in the Conclusion, and the reason thereof. For the conclusion is not that the Pope, or Bishop may not be judged of men, but not by secular men, or Princes: and the reason given by the Pope is, not because Bishops are termed Gods, which reason would prove that Bishops might not be judged by their Archbishops, nor Archbishops by their Patriarch, because they are in the place of God. The Pope's argument than is, because Constantine the first Christian Prince, who had as much, or rather more power and authority than any other succeeding temporal Christian Prince can justly challenge, did call Bishop's Gods, that is did acknowledge them to be his Superiors in the place of God, to rule, and direct him in matters of his soul, and that therefore he had no authority to judge them, but was to be judged by them, as Ruffinus 
(u) Potestatem dedit vobis Deus de nobis quoque judicandi; vos autem non potestis ab hominibus judicari, quia à Deo nobis dati estis Dij, & conveniens non est ut homo judicet Deos l 1. Histor. c. 2.  writeth of him; which doctrine all ancient Fathers teach, namely S. Hierome upon the first verse of the 81. psalm, God stood in the Synagogue of Gods, and in the midst judgeth the Gods. Here the holy Ghost (saith 
(x) Psal. 81. v. 1. Deos appellat praesides Ecclesiarun, quos Deus deorum non per alios, sed per semetipsum dijudicat. Hieron. in psal. 81. Adoardus Gualanaus Episcopus Caesenas de morali & civili facultate l. 14. c. 3.  S. Hierome) calleth Bishops and Prelates of Churches Gods, whom the God of Gods doth judge, not by others, but immediately by himself. Thus you see the Bachelor hath made four gross corruptions in this only little piece of the Canon law, changing the scope of the place, the words of the text, the conclusion of the argument, and reason thereof.  
12. But let us examine, if he have used greater fidelity in the third Author whom he makes an avoucher of the Pope's Godhead, to wit, Bishop Gualandus. What do we say to this doctrine, of which he makes Gualandus Author; From the Pope, as from the head, there do flow into the whole body of the Church, that is, into the whole Christian world, spirits, or spiritual life, yielding the feeling and fruit of heavenly graces, & effectual motions to eternal happiness? I answer that this sentence though it may have some true sense, to wit, that jurisdiction cometh from the Pope, without which Priests cannot administer the Sacraments, which infuse grace; yet properly, and in rigour of speech the same is false and condemned both by 
(z) l. r. de Rom. pont. c. 9 §. At inquiunt. Solus Christus est caput principale & perpetuum totius Ecclesiae: nec Ecclesia est corpus Petrivel Papae, sed Christi etc. §. Praeterea, Christus in corpore Ecclesiae omnia in omnibus operatur, per oculum videt, per doctorem docet etc. quod in nullum hominem convenit,  Bellarmine, and the translators of the Rheims Testament in express terms, who in their annotation upon the 22. verse of the first chapter of the epistle to the Ephesians, where it is said, christ was made head over all the Church, teach; that Christ is the head of the Church, and the only head, from whom doth issue life, motion, spirit, grace unto the mystical body of the Church, and the members of the same, as from the head to the natural body, in which sort not any Pope, nor Prelate, nor man can be head but Christ, nor the Church be body to any, but to Christ. Thus the Rhemists write. Neither doth Gualandus teach the contrary, whose words are not, à Papa tamquam à capite, as the Bachelor doth cite them, from the Pope as from the head, but, à quo tamquam à capite, from whom as from the head, not meaning the Pope, but Christ, as appeareth by his words that go immediately before, which are these. That the Pope out of modesty calleth himself Servant of the Servants of God, cùm tamen eius Vicarius sit, & omnium primus minister; being the Vicar, and supreme Minister of him, à quo tamquam à capite, from whom as from the head, spiritual life, and heavenly grace floweth into the body of the Church. Thus Gualandus maketh not the Pope the supreme fountain & head, from which grace floweth, but an head under Christ, to rule the Church by examples, and good laws, as he there declareth.  
13. Now the Bachelors cavil, and railing at the last words of Gualandus his sentence, that the Pope is honoured & adored, tamquam quidam Deus, as a certain God upon earth, deserveth not an answer. For he doth not call the Pope God but only tamquam Deum, like unto God, whose office, and person he doth represent, which other Princes also do, from whom their power is derived, & therefore are be to worshipped and adored, 
* Adorare doth signify in latin no more than to honour: and Kings and Princes are in the phrase of Scripture to be adored, as judith did Holofernes, Bersabe King David, to omit other examples.  not with divine worship, but with inferior honour, as representing God's person, as his substitutes, and certain Gods upon earth. By which you see, that the Bachelor hath not been able to bring one Catholic Author, that so much as calleth the Pope God; but to make their sentences sound to his purpose, hath slandered, falsified, and corrupted all the Authors by him cited, and instead of wounding the Roman Church, made deep and deadly wounds in his own conscience, and in the Church of England her credit, which as by this Pattern appeareth, doth maintain such gross, and palpable lying.  
14. Now upon this fundamental falsehood he buildeth divers other Babel's, and impudent slanders. First he maketh this proclamation; show me the Pope, or name that Writer, Doctor, Inquisitor, Bishop, or any other, who by commandment, or authority, or but with approbation of the Pope, have confuted, or so much as reproved this blasphemy, to wit, that the Pope is our Lord God, & equal with the true God. 
Many heaps of untruths.  This is his challenge; than which a more shameless could scarcely be made even by impudence itself, preaching at the Cross in a Minister's weed. For scarce is there any Catholic Author, that hath of late written against Hetikes, that hath not detested this blasphemy, and censured Protestants as impudent slanderers for charging the same to be a point of our Cath. 
(a) See Bellar. lib. 3. de Rom. Pontif. c. 19 & 20.  doctrine. Secondly he saith, that we hold the Pope to be above a Council, above Scripture itself, above Kings, and the reason is, because he is God, which are vast untruths. That the Pope is above a Council, some Catholics deny: that he is above holy Scripture we all detest, teaching that he is bound to believe the doctrine, and to obey the precepts thereof. And though he be above Kings, as spiritual jurisdiction exceedeth temporal, yet the reason thereof which we assign, is not because the Pope is God, & God the King of Kings, which the Bachelor bringeth as ours, but because the soul exceedeth the body, heaven surpasseth earth, and therefore the Pastor of the soul, and the director unto heaven is a more high, and excellent office, then that of earthly, and temporal power: so that in this his saying there is not one true word. And no less false, and impudent is the next, that we hold that the Pope should take appeals from all the world, wear a triple crown, be carried on men's shoulders, give his foot to be kissed, dispose of Kings, and Kingdoms at his pleasure: because he that is God, may do more than all these. For the Pope as all know that have seen Rome, useth to go on foot, or in Litter, or in Coach, neither doth he give his foot to be kissed, though sometimes he permit the same to them that desire to offer that sign of reverence unto Christ, whose Vicar he is; neither doth he challenge the authority of taking appeals, in worldly and temporal affairs, but in Ecclesiastical only, much less from all the world, whereof a great part is not Christian; least of all do Catholics teach, that he can dispose of Kings and Kingdoms at his pleasure. But that which surpasseth beyond measure the bounds of modesty, and truth, is that we derive these doctrines from the Pope's Godhead: what truth, modesty, or shame can be in this fellow, that useth such exorbitant lying, and railing? What discretion of the English Ministry to make him the pattern of their modest Preachers? Finally to make good what I said, that you should find no sentence in him, which is not either notoriously false, or witless, he concludeth with this sottish argument, that we worship not the true God, because our God admits another Lord God (to wit the Pope) and so is not God alone: where I wish the Bachelor to examine his conscience, and search the corners of his invisible Church, and tell us what Gods he and other Ministers do worship in private, whether it be jupiter, or Mars, or Cupid, seeing their God (whosoever he be) will not be alone, nor suffer his worshippers to live single, but admit the company of Lady Goddesses, as Q. Elizabeth was termed.   

The second wound and slander, That the Pope can do more than God hath done.  

His second wound or head of slanders.  14. IN the second wound the Bachlour mounteth a point higher, charging the Church of Rome to teach tha● the Pope can do more than God hath done, which is indeed a note above a lie, that no marvel though he fell hoarse straining his voice to reach such high points of falsehood. 
l. 4. revelat. c. 13.  This blasphemy he seeketh to build upon the book of the Revelations of S. Brigit, where (saith he) it is dogmatically delivered as a matter without question, 
Four untruths in few lines, the four corner stones of his Babel.  that Pope Gregory by his prayers lifted up the heathen Emperor trajan out of hell. In which few words are contained four notorious untruths, the four corner stones on which the Babel of this feigned blasphemy is set. First it is false that there is affirmed, that Gregory did deliver trajan out of hell, there being no mention at all of hell: Infidelem Caesarem elevauit ad altiorem gradum, he lifted up the unbelieving Emperor to a higher degree. Secondly it is false that the same is affirmed as a matter without question, which is barely related at the most but as a credible story. Thirdly it is false, and notoriously false, that the said story is there delivered dogmatically, that is, as a matter of faith, there being no word out of which he may gather it; for though that book was seen, and allowed to be printed by a Cardinal at the appointment of the Council of Constance, yet it is ridiculous thence to infer, that all matters contained in a book set out by authority, are points of Catholic faith, as any man of judgement doth know, and the Bachelor doth affirm, that our learnedest author's hold this story to be a fable, as you shall hear. Fourthly he falsely translateth bonus Gregorius, Pope Gregory, for holy Gregory which in truth were a small fault by itself, did he not say the same as a foundation of four huge, 
Four huge untruths raised by the Bachelor, only on the word cogged into S. Brigits sentence, the four walls of his Babel.  and horrible untruths, as the four walls on the top of which he reareth up the blasphemy which reacheth above God. For by putting in the word Pope, which is not in S. Brigit, he inferreth first, that Gregory was Pope when he wrought the supposed miracle of raising from death and delivering trajan from hell, which though he do very constantly affirm, and suppose as avouched by the authors of that story, yet I think it is more than he can prove, these authors seeming rather to affirm, that Gregory did that miracle (if ever he did it) before he was Pope. The second falsehood which he inferreth from the intruded title of Pope, is, that Gregory did the said miracle as Pope, delivering trajan out of hell, by his papal prerogative & power, contrary to the authors of that story who affirm that he did it by his prayers and by his tears, Bonus Gregorius oratione sua infidelem Caesarem elevauit ad altiorem gradum. Holy Gregory (saith the book he citeth) by his prayers lifted up trajan to a higher degree.  
15. The third falsehood, is, 
A fond discourse.  that the Pope (in this respect because the miracle was done by a Pope) doth defend this book of S. Brigits and the story of trajan against many learned men, to wit Melchior Canus, Blasius Vegas, and the two Cardinals Bellarmine, and Baronius, who reject the same as a fable. And how doth he prove the Pope maintaineth the story against these learned men? Hear I pray you this learned Proctor of the English Church discourse, and then judge of his wisdom. Because (saith he) he suffered a Spanish Dominican friar to defend it, and not in word, but in writing, not privately, but openly, not in a corner of the world, but to come to Rome within these few years, and there even to write, and publish under his nose, and by his authority an Apology of this blasphemous fable, endeavouring to prove it by many arguments that Gregory delivered trajan out of hell. Thus he. Now, is not this wife stuff? Is there either rhythm or reason in this discourse? If the Pope did approve this story by suffering the Spanish Dominican friar to defend it, doth he not also reprove the same, by suffering Canus 
(b) l. 11. de loc. c. 2.  a Dominican friar to refute and deride it? by suffering 
(c) in cap. 6. Apocal, comment. 3. sect. 3.  Vegas a Spanish jesuite very lately also to reject, and confute the Apology of that Spanish Friar? What saith he of the two Italian Cardinals, Bellarmine 
(d) Bellar. l. 2. de purge. c. 8.  and 
(e) lib. 8. Annal. ann. Dom. 604. n. 31. & sequ.  Baronius? Do not they impugn the said story? Do not they confute by name the Apology of the said Friar? and not in word, but writing, not privately, but openly, not in a corner of the world, but in Rome, within these few years, since that Dominican Friar; & even 
(f) Bellar. to Sixtus, Quintus, Baron. to Clement the 8.  to write, and publish by the Pope's authority in their learned works, dedicated unto the Pope, a confutation of this incredible fable, endeavouring to prove by many arguments, that Gregory did not deliver trajan out of hell, or any other place? How imperinently doth this Bachlour dispu● who to show this small judgement, as also memory, so necessary a property in a Professor of the lying Art, he citeth Possevinus, giving his censure upon the Apology of the Dominican Friar: 
Possevinus in verbo Alphonsus Ciacon.  Hanc Apologiam uti & Historiam validis refutat argumentis Bellarminus. This Apology for the story of trajan, as also the story i● self, Bellarmine refuteth with strong arguments? This is Possevins' censure, whose censure three or four 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 aught so to be reputed. Is ●t is true? Then Sir, how do you charge our Church with allowing the story of trajan, 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 rejected as a fable? Do you see how malice blindeth you? Into what pits of folly you plunge yourself?  

pag. 58. in ●ine.  16. The fourth falsehood, more impudent than the former is, about the cause that moveth the Pope to defend this story against so many learned men, which is, saith he, because the same doth magnify him, 
The story of trajan though it were true doth not magnify the Pope's power.  and his Papal power & prerogative, signifying that Popes do challenge power, and prerogative to raise men from death, and deliver souls out of hell, as coming to them by succession from S. Gregory. What intolerable insolency is this? What Pope can he name that ever challenged, or Catholic ever attributed such power unto him? Neither doth this story (were it true) magnify the power and prerogative of the Pope, more than 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 favour with God: if other men be as holy as Popes, their prayers as devout, their devotion as fervent, they may work miracles aswell as Popes. Thus you see what a cunning Architect this Bachelor is, who by thrusting the two words hell, and Pope, into the sentence of S. Brigit, where neither of them were, hath built an hell of devilish lies and slanders, upon the Pope and whole Church.  
17. You have seen the foundation of this Babel in four corruptions committed in the quotation of few words; 
Two foolish arguments or inferences.  you have beheld also the walls thereof, four notorious untruths, raised upon the former corruptions. Now it remains you view, if your sight can reach so high (for the Babel reacheth above God) the top thereof, which he setteth up in very excellent mood and figure by two arguments, seeking to prove, that the Pope by our doctrine doth exceed Christ in charity, and God in power. 
pag. 59  The first he proveth in this sort, Christ saith, I pray not for the world: the Pope saith, but I do, Ergo, the pope's pity and charity is more than Christ's. Alas, alas, is Rome the holy Church that seethe not these blasphemies? Is she the living Church that feeleth not these wounds? Thus he. And verily I much wonder, how England being a Church of men endued with reason, doth not see such open follies as these, or seeing them, doth permit them to be printed to justify herself thereby. For what form or fashion, rhythm or reason is there in this argument? Or what Pope can he name that used this arrogant speech, Christ prayed not for the world, but I do, which he would seem to make an ordinary vaunt of Popes? Or how may the Pope be said to have prayed for the world, & not rather for hell, when he prayed for trajan that was damned to hell, if he ever prayed for him? And in truth I could not but smile to read in the margin the exposition the Bachelor bringeth to show his skill in Scripture, of his saying of Christ, I pray not for the world 
(g) joan. 17. v. 9  that is (saith he) for the wicked & damned, giving such a sense to Christ's prayer, which his heavenly Father would never have understood, without the help of this Prophet's spirit, than which a more ridiculous, and fond exposition I do not remember to have read in any babeling Minister, neither cohering with itself, nor with the text, nor with his purpose. Not with itself, for if by wicked, and damned, he understand wicked men that yet live in this world, how can they be said to be damned? If those that are dead, and damned to hell, what need was there to join 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 mean such as yet survive in the world, it is false, that Christ's charity never prayed for them, who on the Cross prayed for his Crucifyers. If he mean the wicked that are sentenced to eternal fire, how can they be termed the world, that are in hell and out of the world? Finally this exposition makes not for his purpose, for if by damned he understand those that are irrevocably judged to hell, the Pope never prayed for such, seeing trajan, whose fable is the cause of this storm, was not condemned, but his sentence suspended upon the foresight of S. Gregoryes prayer, as the maintainers thereof say: but if by the damned he mean such as died in wicked, and damnable state, he doth speak without book, so peremptorily avouching that Christ never prayed for such. For how doth he know that the son of the widow whom Christ raised, died 
(h) Luc. 7.  not in a damnable state? How dare he affirm the same so constantly of divers others, whom without doubt Christ raised from death to life, though the particular stories 
(i) joan. vlt. v. vlt. Quot mortuos visibiliter Dominus suscitauerit quis novit? non enim scripta sunt omnia quae fecit: multi sunt ergo sine dubio alij suscitati. Aug. ser. 44. de verbis Domini  be not written. And is it not most certain the Apostles restored divers from death to life that were infidels, delivering them from hell, and damnation miraculously by their prayers? The like also we read in the authentical histories of divers Saints, namely of the Virgin S. Agnes, who (as S. Ambrose writeth) restored the son of the Perfect of Rome unto life by her prayers, and consequently from hell, unto which by the ordinary course of God's justice he should have been damned. So that it is certain that Christ and his Saints have prayed for wicked men, and some that died in damnable state, and saved them from hell by their prayers. And the sense of Christ's words, I pray not for the world, is, that at that time, & in that prayer he prayed not for the world, nor for men that loved the world; yet at other times he prayed for them, namely on the Cross, when he prayed for the jews that crucified him, of whom he had said unto his disciples, the world shall rejoice, and you be 
(k) joan. 16. v. 20.  sad. Thus ignorantly doth this Minister babble about Scripture, impiously restraining Christ's charity from the world, slanderously extending the Pope's charity unto hell, to build this Babel for fools to gaze on, of the Pope's pity, and charity above Christ's.  
18. Let us consider the other steeple of his Babel, where by your doctrine he placeth the Pope's power above Gods, proving that he hath done more than God, by a syllogism in this mood and figure: The true God never delivered a damned soul out of hell, but the Pope hath delivered a soul out of hell: therefore he hath done that which God never did. This argument he saith he doth offer us to think on: which if he or any other Protestant Bachelor for him can save out of the hell of damned arguments, I will confess they can do more in hell then the Pope. For whereas an argument, as Logicians say, must have only tres terminos, this argument hath five at the least, and therefore is more than a brutish creature. God is one, the Pope another, to deliver a damned soul out of hell a third, to deliver a soul out of hell a fourth, to do that which God never did a fifth, which is in the conclusion, though it were not in the premises, in which he useth two different mediums, to deliver a soul, and to deliver a damned soul out of hell, affirming the one of God, the other of the Pope: by which fond and ridiculous manner of arguing any man may conclude any thing. For example, one might prove M. Crashaw hath done more than God in this sort. The true God did never deliver a damned soul from sin, but M. Crashaw (at least in his own conceit) hath delivered a soul from sin 
(*) An Apothecary's Apprentice that fell into despair by hearing his sermons, because he understood not the Apocalyps, & thereupon became mad, whom I suppose M. Crashaw being so great a surgeon cured, teaching him to discover the skirts of the whore. , Ergo, he hath done that which God never did, or for aught is revealed, ever will do. If he say that to deliver a soul from sin, & to deliver a damned soul from sin are two different things, he cannot but see the vanity of his Babel he offered us to think on, seeing to deliver a soul from hell, and a damned soul from hell, are also very different things; never God by his power, nor holy man by his prayers, did deliver a damned soul out of hell, though they have delivered by their prayers the souls of wicked men that died in damnable state from hell, before they were damned thither, to which they should have been damned, according to the ordinary course of God's justice, had he not upon the foresight of those Saints prayers suspended their sentences for hours, days, or weeks, according as the time was longer or shorter betwixt their death, and their restoring to life: and so God upon the foresight of S. Gregory's prayers, held back his irrevocable sentence upon trajan for many hundred years, as the believers of this Story say, though, as I said, the best of our Authors reject the same, as a fable. Wherefore here again I remit the matter to the judgement of the judicious Reader, whether M. Crashaw have uttered one true word, or wise sentence in all this wound.   

The third slander; That we teach to appeal from God to the Virgin Mary.  
19 FROM the Pope, the Bachelor passeth to the Virgin Mary, from Christ's Vicar the supreme power under him upon earth, to his Blessed Mother the Sovereign Lady of Saints 
(a) Oecolampadius infra.  under him in heaven, showing himself to be one of the damned crew S. Jude speaketh of, who contemn power, blaspheme 
(b) jud v. 8.  majesty, & hate them most that are nearest unto Christ, and most honoured, & exalted of 
(c) The Beast shall open his mouth against the Tabernacle of God Apoc. c. 13. v. 6.  God. This slander concerning the Blessed Virgin, hath two parts. First that we teach, that one may appeal unto her, even from God himself, when we are aggrieved by him. Secondly, that God hath divided his Kingdom with her, giving away his mercy, and reserving still justice to himself. This accusation he doth largely and earnestly with great words, 
pag. 60. 61 62. 63. 64.  and exclamations urge against us, where I desire the Reader to be attended unto the proof he bringeth, how substantial the same is, of an imputation so heinous: which if it be not one of the most impudent corruptions that ever came in print, I am content that he think that the Church of England doth not licence her Preachers, and Ministers to lie, & rail at us in pulpit. The only proof he standeth upon, is the saying of an Italian Friar, by name Bernardinus de Busto, who lived 120. years ago, as eloquent (he saith) in his time, as ever was Panigarola in these later. 
Pag. 66. both in the margin & text.  And one sentence tending to the former blasphemy found in him only, he doth make the generally received doctrine of Popery, by the law (he saith) of Accessaries, because the book was dedicated unto Pope Alexander the sixth, and so this doctrine of the Friar allowed as currant Catholic Divinity by him. This is his vain, and ridiculous proof, which serveth to prove clearly that these Bachelors of Babel, want solid matter against us, that are forced to object such far-fetched Babel's. For first though the book were dedicated to the Pope, yet doth it not follow, that the Pope did ever peruse the same, or any part thereof, either before, or after the printing. How many books come forth, which the Patrons to whom they are dedicated, did never read, or know of, before they appeared with their names? How could this Pope be accessary to the doctrine of the book, which he never read, as it is very probable he did not, being full of other business, and this book of Bernardinus very long? Must their Patron be accounted Author, or approver of the blasphemies, lies, and slanders, wherewith Ministers stuff their books? May the Prince's Highness be tainted with the Bachelors impudent tricks, because his Sermon was dedicated unto him? God forbidden. Secondly, suppose that Pope Alexander had known, and neglected to condemn this sentence of the Friar, must it therefore needs be the approved doctrine of all Catholics? Among whom are many thousands, I dare say, that never so much as heard the name of this Friar till now; many more thousands that never saw the book, & some few that may perchance have seen the book, yet never stumbled on this sentence, for which the Bachelor hath been seeking the whole course of his studies, as he saith, sparing neither cost, nor labour, to get toys to bestow gratis on the Pope. This is the vanity of the accusation and the wrong he doth Catholics, though the former doctrine he doth rail so eagerly at, were to be found in Bernardinus his books.  
20. But now we are to examine how truly this Friar is accused of this strange Paradoxical doctrine; where the perfidious dealing of this Minister is such; as I make no doubt but the conscionable Reader, though otherwise Protestant, will be even amazed at his want of conscience, and at the lack of wisdom in the Church of England to print this Sermon to justify themselves, from the imputations of lying, and railing. The impiety (saith he) of this blasphemy is so execrable, and incredible, that I will set down the words of the book itself, 
(l) Bernardi●us de Busto in Mariali. p. 3. ser. 5. pag. 96. edit. Lugdun. ann. 1517.  as it was dedicated to the Pope; which he doth in the margin thus, in latin: Licet ad Mariam appellare à diabolo, à Tyranno, imo à Deo, si quis à Dei justitia grauarise sentiat. Thus in English in the text, A man may appeal to the Virgin Mary, not only from a Tyrant, and from the Devil, but even from God himself, namely when he feeleth himself grieved or oppressed by God's justice. Now having made Bernardinus speak in this sort, he gins to thunder against us: what is this we hear? Do there lie appeals from God, and from God to a creature? is God's justice such as a man may justly be grieved at? We may say with the Prophet, o heavens be astonished at this, and let all Christian hearts tremble to hear such blasphemies. Thus he. Can any clamours be louder than these, wherewith he would shake the very heavens? What if they be raised upon a false quest? What if the blasphemy he raileth at, be his own words added to Bernardinus his sentence? if this be true, have not Protestants cause to tremble to see themselves guided by men without conscience or shame, who so desire to disgrace the Pope, that catch at a shadow that may seem to make against him, nothing so wicked that they will not do, nothing so sacred that they will spare, no not though they may give advantage unto Atheists to deny God? 
pag. 73.  The true sentence & words of Bernardinus in that place are these: Confidenter quisque appellet ad ipsam, sive gravetur à diabolo, 
Bernardinus loco citato.  sive à Tyranno, sive a proprio corpore, sive à divina justitia. That is; Let any man confidently appeal unto her, whether he be vexed or oppressed by the Devil, or by some tyrant, or by his own body, or by the divine justice. Compare this sentence with that which the Bachelor cited, and you shall find him to have made three very gross, and inexcusable corruptions of this place.  
21. The first is by omission, leaving out à proprio corpore, putting the body out of the number of those, from whom Bernardinus saith we may appeal to the Virgin Mary, because that makes the metaphor manifest, that Bernardinus did not mean of proper, and juridical appealing, but only of praying unto and invocating the Mother of God in any temptation, misery, or distress. For what man so mad as to think of a proper appeal from his own body? Bernardinus in that place telleth, how S. Mary of Egypt being grievously tempted by the suggestions of carnal lust, fled unto this Empress, and appealed, overcame her body, and kept chastity. Where you see plainly, he meaneth no other thing by appealing, than invocation of the Blessed Virgin, when either the Devil doth seek to deceive, or the world pursue, or our body molest us, or the rigour of the divine justice drive us into despair, which is the doctrine of all ancient Fathers 
(m) See Coccius. Tom. 1. Thesauri. c. 3. art. 4. l. 5. art. 4, & 6.  and the counsel of S. 
(n) Bernardus ser. 2. super Missus est.  Bernard, in all distresses, doubts, temptations, dangers, specially when thou feelest thyself sinking into the depth of despair, Respice stellam, voca Mariam, look upon the star, call upon Mary.  
22. Secondly, he giveth a wicked, and a blasphemous sense to these words, Si quis graveter à divina justitia, accusing Bernardinus to teach, that one may be justly aggrieved by the justice of God, that the judgement of God may be unjust, and his proceed erroneous, and that therefore there needs a Chancery, or Higher Court, to mitigate the one, and rectify the other: 
pag. 65.  which are intolerable slanders, and wicked blasphemies, that were far from Bernardinus his meaning. For gravari à divina justitia, cannot signify to be wronged by the divine justice, for it were not justice, did it offer wrong unto any, but to be oppressed, or weighed down into despair, by comparing the multitude of our sins with the rigour of God's justice, which might cast us into the pit of hell, without doing us wrong Neither should such a sentence be unjust, or such proce●●ing unequal, but agreeable to our deserts. This proceeding with us by justice, according to our deserts, though just, yet is it most terrible & dreadful, at which the Saints of God did tremble, & from which they did ever appease; namely the Prophet David: Lord, judge me not thy 
(o) Psal. 6. & 37. v. 1.  fury: but have pity on me, according to thy great 
(p) Psal. 50. v. 1.  mercy. The weight of which ●●t anger 
* Semper quasi tumentes super me fluctus, timui Dominun, & pondus eius sustinere non potui. job. c. 31. v. 23.  job doth confess, he was not able to endure, seeming to be overwhelmed therewith, as with a sea of waves, wishing to be rather for a time in hell, then to appear before that terrible bench, so heartily did he appeal from the rigour of God's justice, to the sweetness of his mercy: which Chancery of mercy, the highest Court of the divine providence, is required, not to rectify what is wrong, but to mitigate what might be justly severe in his judgement. Wherefore the Bachelors account of this Court as needless, thinking men may be saved by that of justice only, seemeth to savour of extreme pride, seeing S. Augustine saith, Vae etiam vitae laudabili, si absque misericordia iudicetur: woe even to a man of holy and laudable life, if the same be judged without mercy. Neither do I think our Bachelor ignorant of this truth, but his immoderate desire to wrest the Metaphors of our Author to blasphemous senses, further than the words will endure, doth so blind him, that he speaketh manifest blasphemy, not knowing what he saith.  
23. The third and chiefest corruption of this place, is, by addition, putting these formal words into Bernardinus his sentence, imo & à Deo, one may appeal even from God himself: 
(q) Psal. 138. v. 7.  which Bernardinus hath not, but only that one may appeal unto, that is, invocate the Bl. Virgin, when the terror of God's justice doth affright him. For who doth not see a main difference between appealing from God, & appealing from the justice of God. From God one can never appeal. (b) For whither shall one fly from him? but from the justice of God we may appeal to his mercy; which is not to appeal from God, but to the highest perfection in 
(r) Psal. 144. v. 7. Vide S. Thom. 2.2. q. 30. art. 4.  God. Now this is that which Bernardinus teacheth, that when we be tempted by despair, we may confidently have recourse by prayer, which he metaphorically calleth appealing, unto the B. Virgin, to pacify God's wrath, not staying our appeal, or prayer finally in her, but by her seeking access to God's mercy. This he declareth by the example of the jews, who did pacify the anger of Assuerus, by the means of 
(s) Hester c. 5. v. 6.  Hester; appealing unto her, not from the King, but from his anger, to his clemency by her intercession, who was so gracious in his eyes, that he could deny nothing she would request, though half of his Kingdom. 
pag. 67.  So that this appealing even from God himself, is neither the words, nor meaning of this Author, but is a blasphemy formally, and in terms, put into his sentence by the Bachelor, to take thence an occasion to rail, and thunder, and shake the very heavens 
(t) Oh heavens be astonished at this. p. 61.  against us, as you see he did in the former invective. Now let the Reader judge, what truth, or honesty, or conscience, we may imagine in this pattern of Ministerial sincerity, that hath so notoriously, and so many ways corrupted this place, both in Latin and English, substantially changing the Author's doctrine? Which is the more intolerable, and execrable in this place, where besides his general promise of sincere quoting our Authors, he doth specially protest, to city the very words out of the book itself; further protesting, that the same very words and doctrine, stand unreproved, uncontrolled, unaltered in the new Brixian, and Colonian editions of this Author, pawning therein his credit to the honourable Assembly, promising to show the books both new and old: which he protesteth plainly against his own conscience, and knowledge: for in all Editions, new, and old, in the Brixian and Colonian both, these words, imo & à Deo (yea even from God himself) are not to be found in Bernardinus: and therein I pawn my credit to the Reader, having diligently perused both 
(u) Let any that will be satisfied, look into the books The Brixian was printed, anno 1589. The Colonian anno 1607.  Editions. Can there be more impudent lying, and outfacing of truth then this, in which he had the greatest obligations, that either Court of conscience, or credit can lay on a man to be sincere? What colourable excuse of wilful casting away their own souls can his Auditors have, that will believe him in any thing, after this notorious trial of his falsehood?  
24. The other speech of Bernardinus that God hath divided his Kingdom with the Virgin Mary, that the Throne or Court of his mercy is hers, is a metaphor to express a truth, to wit, that she is in great favour with God above all Saints, and Angels: which metaphor is common and very vulgar in all languages who use to term the favourits of Princes that are extraordinarily great and potent half-Kings, and that the King, his Kingdom, his treasure, his Exchequer is theirs, and at their command. Neither do●● this metaphor serve from the phrase which holy Scripture useth to declare the glory of Saints, as saying that God doth give, and dispose of his Kingdom to them 
(x) Luc. 23. v. 9 , that he doth place them in his own throne 
(y) Apoc. 3. v. 21. , give his own sceptre into their hands to rule the world 
(z) Apoc. 2. v. 27. , nay that God himself doth obey their word 
(a) Ios. 10. v. 14. obedient Deo voci hominis. , and will 
(b) Voluntatem timentium se faciet. Psal. 144. v. 12.  that in heaven, they sit at a banquet, God serving them in person 
(c) Faciet illos discumbere, transiens ministrabit illis. Luc. 12. v. 37. , wherein his liberality doth far exceed the greatest, men may expect of the most bountiful temporal Monarch, who will never give above half of his Kingdom at the most. Which therefore being the Nonplus ultra of Princely, and human liberality, the offer or gift thereof doth serve to signify the special, and supreme degree of friendship and favour any can arrive unto with a Prince. And according to this metaphor doth Bernardinus say, that God hath divided his Kingdom with the B. Virgin, that she is half Queen with Christ, that she hath the Court of mercy at her will, meaning, that her favour, and friendship with Christ is such, and her intercession so potent, that she may free from dangers, deliver out of miseries, bestow favours and graces on whom she pleaseth, not, that by right and justice men may appeal unto her, as to one in authority above God (which is the Bachelors slander) but as to one that by favour and friendship doth both over rule the Court of justice, stopping such processes against us, as out sins do deserve, and rule the Court of mercy, being able by her intercession to obtain for us in that Court whatsoever we do either need, or can reasonably desire.  
25. This is the high conceit which ever the true Church hath had of God's Mother, being honours, and dignities necessarily involved in that sacred, and venerable title. Decet enim (saith S. 
(d) Damascen. orat. 1. de Nat. Deiparae. & orat. 2. de Assumptione.  Damascen) matrem ea quae filii sunt possidere, & ab omnibus adorari. It is reason the mother should possess the things of the son, and be adored of all. This is the cause that all the most learned, holy, 
Anno 370.  and ancient Doctors of God's Church are so vehement, and plentiful in extolling the dignity of this Virgin, thinking no words titles or praises that man's tongue can utter, or wit in●ent, sufficient to express the same. Let S. Ephrem a most ancient Father of the same age with S. Basil, speak for the ●est, who termeth the Virgin 
(e) Orat. de laudibus Dei matris Virgo, Dei para, Regina omnium, nulla comparatione omnibus superis exercitibus gloriosior, spes Patrun, gloria Prophetarum, Apostolorum praeconium, honour Martyrun, Sanctorun laetitia, omnium dux, Virginum corona ob fulgorem inaccessa etc.  Mother of God, gracious Lady, and Queen of all, more bright, and high, without any comparison than all the quires in heaven, the hope of Patriarches, the Glory of Prophets, the ●●ise of Apostles, the honour of Martyrs, the crown of Virgins, for bright●●● in accessable: the solace of the world, the redemption of captives, the comfort of the afflicted, the peace, life, salvation of mankind, the common propitiatory of heaven and earth etc. with many more no less glorious titles. Nothing inferior in devotion to the Mother of God, nor less highly conceited of her power and mercy, was the learnedst Father that the Grecian Church hath yielded, Gregory Nazianzen, writing of her in this sort: 

— O puella gratiae  
Aequanda nullis, matter & virgo, supra  
Omnes decora virgins, & maxima  
Quae vincis omnes ordines caelestium  
Regina, Domina, generis humani bonum;  
Amica semper esto tu mortalibus,  
Maximáque quovis in loco mihi salus.   

Virgin with whom none may compare in grace  
Virgin and mother both, above all bright.  
Thou unto whom the Angels do give place,  
of all mankind Queen, Lady, chiefest light.  
Be thou to mortal wights a friend for ever  
And unto me chief safety wheresoever.    
26. The like sayings, full of titles and praises of this Blessed Queen, & Mother of God, might be produced from the rest of the Fathers, which not to be tedious in so clear a matter 
(f) Vide Coccium tom. 1. l. 3. per totum, praesertim c. 5.  I omit. These may suffice to make a Christian read with horror the Bachelors profane scoffing at the Virgin's title of Queen of Heaven, she that hath got (saith he) half of God's Kingdom, may well and worthily he held the Queen of heaven. A scoff not only impious, but also void of wit, without any grain of salt. For though the Virgin should part stakes with God, in that gross manner the Bachelors muddy brains can imagine; how doth it follow, that the best and greatest part, heaven rather than earth, should fall to be share? And what greater profaneness and impiety, then to scoff at that title, which any man that is not besides his senses, must needs see to be necessarily implied in the title of God's Mother, as S. Athanasius saith; seeing he that was born of her, is King, Lord, and God, the Mother that bore him is properly and truly called Lady, and Queen, and Mother of 
(g) Quandoquiden ipse Kex est, & Dominus, & Deus, ea propter & Mater, & Regina, & Domina, & Deipara verè censetur. Athanas. in evang. de SS. nostra Deipara.  God? With whom another ancient, and learned Patriarch doth consent, she that was from eternity ordained to be the Temple of the eternal, is by good right saluted Queen of 
(h) Dei domicillium divinunque sempiternae naturae templum, haec universorum Regina meritò salutatur. Anatolius in Cantico de Mariae nativitate.  all. And S. Damascene in a sentence, no less sweet than short, Regina 
(i) Damascen. lib. 4. de fide cap. 15.  ommum effecta est, cùm matter Creatoris extitit: She became Queen of all creatures, when she was made mother of the Creator. Which title the very light of Nature doth so show to be enclosed in the dignity of God's Mother, that even some Protestants deny not this title unto her, namely 
(k) Supra omnes Regina omnium, Aduocata generis humani, quae Regina appellatur misericordiae. In serm. de laudando Deo in Maria.  Oecolampadius, who calleth her the Advocate of mankind, and Queen of mercy, above all Saints, and Angels, Queen of them all, in quam minùs bene affici, reprobatae mentis certum judicium existimem, towards whom not to be very well affected, I account as a clear token of a reprobate. Thus writeth this famous, and ancient Protestant, both giving the Blessed Virgin the two titles which this Minister doth cruelly pursue of Queen of mercy, & Queen of heaven, and also laying as you see the title of reprobate upon M. Crashaw, who showeth himself worthy thereof, for that in all this long discourse about her, he doth never vouchsafe to allow her the ordinary style of Blessed.  
27. And further to show that his hatred against the Mother of Wisdom, hath left him not so much as the least mite of learning, he carpeth at a speech of Tursellinus in her praise, with such ignorance of Latin, as were shameful even in a Grammar boy. For whereas Tursellinus 
(l) Matren quip suam omnipotens deus divinae potestatis socian (quatenus licuit) ascivit. epist. dedic. Hist. Lauretanae.  saith, that God hath made his Mother fellow, and partaker with him of his divine power, and majesty, with this limitation, quantùm licuit, the ignorant Bachelor doth English that clause, as far as it is lawful, accusing Tursellinus in a long marginal note thereupon, of horrible impiety, as teaching either that which is good not to be lawful, or that which is not good to be possible to God. All which is grounded in ignorance of the signification of this Latin word licuit, which doth signify not the lawfulness only, but also the possibility of a thing 
(m) This he may find in Calepine, licet, modò significat idem quod fas est, modò idem quod possibile est. He may find it also in Cooper's Dictionary.  and must accordingly be Englished, as in this place, that God hath made his mother partaker of his power, and majesty, quantùm licuit, as far as it was possible, or a creature might be capable of, insinuating the Principle received in Catholic Divinity, grounded on Scripture 
(n) Luc. 1. v. 49. He that is mighty hath done great things to me. , that the measure of the grace, and perfection bestowed on the Blessed Virgin, is the power of God, and the capacity of a creature: agreeable to which S. Anselme saith, that the purity of God's Mother was requisitely such, as greater under God cannot be 
(o) Ansel. de concept. virg. c. 18.  imagined. And to me it seems a wonder, that this Bachelor should mislike those titles in the Virgin only, which the Scripture alloweth every Saint, to be 
(p) 2. Petr. 1. v. 4.  divinae consortes naturae, partakers & consorts of the divine nature, & consequently of power & majesty, which is inseparable from that nature to be 
(q) Rom. 8. v. 17.  heredes Dei, & coheredes Christi, the heirs of God, & fellow-heirs with Christ. And in what are Saints fellows with Christ, but in his Father's Kingdom? Or in what doth that consist, but in honour, glory, power and majesty? In the division of which blissful inheritance, the greatest portion by all titles, and rights, is due to the Mother, howsoever the Bachelor wonder at it, saying, that God hath divided his Kingdom with a Creature, even with a woman, and rage against it o ye heavens, be astonished at this! Where he calleth her woman by contempt, not finding any thing in so glorious a creature that might seem contemptible but her sex, he casteth that in her teeth, which God by being her son made sacred, and venerable to the very Angels. The same love to the Virgin makes him utter this notorious untruth, 
pag. 64.  that in our ladies Psalter we turn the Psalms from Dominus to Domina, from God to our Lady. For that Psalter compiled by S. Bonaventure, doth not turn the Psalms of David unto the B. Virgin, but maketh a new Psalter of Psalms, and Hymns in her praise, following therein the phrase, and imitating the style, & taking often the very words, which he doth so temper with his own that they may suit with all, and not exceed the dignity of the Virgin. But the Bachelor is so distempered with malice, and want of affection towards God's mother, that to him every thing seemeth to sound of blasphemy, that tasteth of her honour: a manifest sign of a reprobate, as you heard Oecolampadius avouch, to which reprobate sense we must leave him, beseeching the mother of Mercy, and Wisdom, that by her powerful intercession he may be reclaimed, whereof I should have greater hope, would he appeal from the Devil the Father of falsehood, to her the Mother of God and truth.    

THE SECOND CHAPTER. OF His slanders, concerning Scriptures.  
THE Bachelor having discharged his duty to the Pope, done his devotions to the B. Virgin, by railing on the one, blaspheming the other, lying against both; passeth unto holy Scriptures, making great show of respect and reverence towards them, with as much truth as former Heretics have done, who by counterfeit devotion to Scripture raised lamentable tumults in the Church. Nothing was more rife in the Arians mouths, than this brag, that they were Scripturarum discipuli, 
(a) Maximinus Arian. oro & opto scripturarum esse discipulus. August. l. 1. contra Maxim. initio.  Scholars in the book of God. By this pretence of Scripture (saith Tertullian) heretics seduce the weak, they make the meaner stagger, they weary and tire the learned 
(b) in prescript. c. 15. , knowing that by this kind of weapons only, aut nulla, aut parùm certa victoria 
(c) ibid. c. 19  they cannot be convinced, or not so evidently, but they may by some fantastical shift 
(d) ibid. c. 16.  evade. This is the cause that nothing cometh out of their mouth which they do not adorn with some words of Scripture 
(e) Vincent. Lyrin. adversus haeres. c. 35.  privately, publicly, in their speeches, in their books, abroad, at home, at table, in the streets, the words of Scripture do so flow from their mouth to make men believe that they have the spring thereof in their hearts, as Vincentius Lyrinensis complaineth, clothing their wolvish senses with the soft will of God's sacred 
(f) Act. 36.  word. And because Catholics refuse to stand to Scripture only, as 
(g) Non ad Scripturas provocandum. Tertull. praescrip. c. 16.  Heretics declare the same, appealing from the● to the Church's 
(h)  divinum canonem secundum universalis Ecclesiae traditiones interpretentur. Vincent. ubi supra. c. 38.  judgement, from Scripture interpreted by the fancy of private men, to the same, declared by the spirit of truth, which shall never forsake the true 
(i) joan. 25. v. 26.  Church▪ which practice though in truth it be an honour, and not a contempt of Scripture; yet it is a wonder to see what an uproar in all ages Heretics have made hereupon, accusing Catholics as deniers of God's word, followers of the tradition of 
(k) Arians, apud Aug. count Maxim. l. 1. initio.  men; in which vain M. Crashaw bestoweth fou●● his twenty wounds, treading the steps of his damned predecessors 
(l) Nestorians, apud Vincent. adverse. haeres. c. 42. , which though they be very trivial cavils, & old babels, wherewith every Minister commonly when he cometh to the Cross, playeth the fool in pulpit, answered by us many hundred times; yet out of ambitious vanity to be thought the first discoverer of the whores skirts, he dareth say, that they are rare things which have not been often touched by many, whereat the learned will laugh, when they shall hear them; though I confess he hath added some few falsehoods more impious, new follies more ridiculous than ever any perchance did before him; specially in the two latter of these four, that even Turks will abhor his profaneness in the one, and children laugh at his ignorance in the other, which I dare promise the Reader this Answer shall make apparent, to be spoken in rigid truth, without any exaggeration at all.  

An answer to the fourth wound or slander; That the Pope's decretals are made equal to holy Scriptures.  
2. THE first of these four, & his fourth wound, he sets down in these words: In the Decree the Pope shameth not to affirm, that his Decretal Epistles are numbered among the Canonical 
(m) Decretum d. 19 c. 6.  Scriptures. This all know to be an old worm eaten carp, which hath been so often brought to the table, and discovered to be a mere cavil, that I wonder men do not loathe the very sight thereof; yet the Bachelor to make the same more pleasant, addeth the sauce of a new lie, that this is the saying of a Pope. The Pope (saith he) shameth not to affirm. But first I demand of him the Pope's name, was it Pope joane, or Pope 'Gin, or Pope Geffrey? Gratian 
(n) Vide Possevin. in Apparatu sacro.  the Author of the Decretum (a book so called) was never Pope, except he were created in the Conclave of the Bachelors idle brain. Hath he not cause to be ashamed at his folly, or fraud, not to distinguish betwixt sentences of private 
(o) Gratian and his Decretum is accused often of ignorance & errors by catholics, namely by Bellarmine l. 4. de Rom. Pont. c. 10. lib. 2. the Concil. c. 12. l. 1. de sacr. matr. c. 5.  Authors, & Definitions, and Decrees of Popes: and this is one new trick of falsehood. Secondly he chargeth upon the Canon-law, that doctrine which even in that place the new reformed book of Gratian denieth in express terms, putting a main difference betwixt divine Canonical Scriptures, & Pope's Decretal Epistles, declaring that the saying of S. Augustine, cited out of a corrupt copy of that Father's works 
(p) Bellar. l. 2. de Concil. c. 12.  by Gratian, that might seem to magnify the Canonical Epistles of Popes, was not referred to the decretals, but to the Canonical, & holy 
(r) Quae quidem sententia B. Augustini non ad decretales Romanorum Pontificum, sed ad Canonicas sacras Scripturas referenda est. Decr. dist. 19 c. 6. In canonicis.  Scripture. Which note the Bachelor doth acknowledge, and no marvel (saith he) though they confess it: For the name of Decretal Epistles of the Popes, was to get, and to bear many a fair year after his days: where his ignorance of Histories might be showed by many Decretal 
(s) See their Epistles tom. 1. Concil.  Epistles of Popes, as of Anacletus, Alexand. Victor, Anicetus, Marcellus, & others, that lived many a fair year before S. Augustine. The Decretal Epistles of S. Leo Pope, Protestants themselves do not doubt of, who lived in S Augustine's time, and was made Pope not long after his 
(t) S. Augustine died 430. S. Leo chosen Pope 440.  death. Likewise the Decretal Epistles of Innocentius the first, are no less certain and undoubtedly his, who lived in S. Augustine's time, and died some years before 
(u) Innocentius anno 417.  him, as all that have any acquaintance with antiquity do know. So that this cavil is either foul ignorance, or a fair lie. But that which is most to our purpose, the Bachelor cannot deny, but that a distinction betwixt the authority of divine Scriptures, and Pope's decretals, is expressly taught even in this place, whence he would enforce the contrary doctrine, which is not ignorance only, but impudence also.  
2. Thirdly he doth pervert the plain and clear meaning of Gratian in that place, which I will show out of that very distinction, the more largely to stop the mouth of this Minister and his Mates, who still come forth with this trishtrash, & trivial slander. For I demand of him, seeing his Conscience speaketh that he hath perused the whole scope of this place, whether he doth not know that Canonical Scriptures, or writings do not there signify holy, and divine Scriptures, but Codicem Canonum, the Book of Canons or Decrees of General councils, to which (and not unto divine Scriptures) Gratian intendeth to prove in that distinction, that the Pope's decretals are equal, as appeareth both in the beginning, ending, & body thereof. The beginning is, De 
(x) See the beginning of the 19 distinction 1. part. Decreti.  Epistolis Decretalibus quaeritur, an vim authoritatis obtineant, cùm incorpore Canonum non inveniantur. The question is, whether the Decretal Epistles be of authority, seeing they are not found in the body or book of Canons. This is the question, which Gratian handleth in that distinction, and maketh answer in the words cited by the Bachelor, that the Decretal Epistles are reckoned among Canonical writings, concluding in the end with these words: 
(y) Titulus cap. 6.  Decretales itaque Epistolae Canonibus Conciliorum pari iure exequantur. The Decretal Epistles have right to be equalled to the Canons of councils 
(z) in fine distinctionis 19 . It is then plain, that a distinction is made by Gratian betwixt Canonical writings, and holy Canonical Scriptures; and that the Pope's decretals are said to be of equal authority with the first not with the second. Which is yet more plainly set down in the body of the distinction in the words of Nicolaus Pope about this matter, bringing many arguments, that the Decretal Epistles of Popes, that are not in the Book of the Canons of councils, are to be reckoned Canonical, and of authority to bind. If 
(a) cap. Si Romanorum.  (saith he) the Decretal Epistles of ancient Roman Bishops were not to be admitted, because they are not inserted into the Codex Canonum, the Code of the Canons; then neither the constitutions of holy Gregory, nor of any other Pope are to be received, because they are not written in the book of Canons. Itaque nihil refert (saith he) utrum fint omnia necne Decretalia Sedis Apostolicae constituta, inter Canones Conciliorum immista, cùm omnia in uno corpore compaginari non possint. That is; It imports not though all the Decretal Epistles of the Apostolical Sea be not joined with the councils, seeing that all could not be compacted into one corpse, or book. Thus writeth the Pope, cited by Gratian. By which it is evident, and by the whole scope of that distinction, that Canonical writings signify in that place the Code of Canons, and not holy and divine Scripture. What shall we think then of the conscience of this Bachelor, which speaketh that he hath diligently perused the whole scope of this place, and yet so notoriously falsifieth the meaning thereof?   

The fifth slander; That the Pope's Decretals are of more authority, then divine Scriptures.  
●. THE second Babel about holy Scriptures, and his fifth wound, is, that we not only equal, but also prefer the Pope's decretals, before the holy Scripture: for this ambitious Bachelor will needs proceed to higher degrees of slander, not ceasing to climb till out of hatred to the Pope, he become graduate in Atheism, & a plain Atheist, as you shall hear in his next wound. This Babel ●he seeketh to raise upon the words of S. Boniface our Countryman, famous for sanctity, and learning, who converted a great part of the German Nation unto the Christian faith 
(b) See Baron. tom. 9 ann. 722. 723. 724. & seq. , and was therefore called the Apostle of Germany, where he endured a glorious martyrdom for that cause 
(c) Vide Baron. an. 755. . This blessed Saint and Martyr saith: That 
(d) Decret. d. 40. in appendice ad cap. 6.  all men do so much reverence and respect the Primacy of the Apostolical Roman Sea, that they seek some part of the discipline of holy Canons 
(e) Nonnullam Sanctorum Canonum disciplinam: which the Bachlour translateth much of the discipline of holy Canons, putting in to the text much of his own.  and of the ancient Institutions of Christian Religion, rather from the mouth of the Bishops thereof, then either from holy Scriptures, or the Traditions of Ancestors: and that therefore if the Bishop of Rome be zealous of God's glory, careful in his office, irreprehensible in his life, he is able by his doctrine, and example to draw great multitudes of all sorts of professions unto to Christ, to the great increase of his reward. But if on the contrary side, he be careless of his own salvation, and negligent in the Pastor ship of others, he may be cause of the damnation of very many, drawing them by his example & ill life into hell: cùm primo mancipio Gehenna multi plagis vapulaturus: where for the bad performance of his office he shall be punished with many stripes, and scourged for ever with the chief slave or Devil of hell. This is the doctrine of that decree, and of that blessed Bishop. What can any Protestant reprehend, or mislike herein? Is not the Pope plainly, and dreadfully warned of his duty, and danger even in his own Canon law? How doth his Canon law exalt him above God, which telleth him of his Lord and God, and that h●● so far from being God, that if he look not to himself, and his office, he may become equal to the Devil, and fall into the depth of hell? Doth not this sufficiently declare how impudent, and without shame Ministers are, that charge us, and the Canon law, of equalizing the Pope to God, and setting him in God's Throne?  
4. But lo (saith the Bachelor) what doctrine is here▪ The discipline, nay rather the religion itself of Christianity is sought for, rather at the mouth of the Pope, then at God mouth in holy Scriptures. Thus he wrangleth at words; but can any man be so simple, as not to see the vanity of this cavils For it is clear that in the former words of S. Boniface is registered a matter of fact not of doctrine, a History not a Decree, a Relation not a Definition: there is taught, not wh●● reverence, and respect men ought to bear to the Bishop of Rome, but what in their present disposition, and preparation of mind men did bear; and how that might be used to their eternal good, giving them exhortations, and monitions, and examples of good life. If a Protestant of England should write, that the people do more fear the King the● God that they be readier to obey his laws, than what they are taught to be the law of God, that therefore if the King make good, and pious laws tending to their eternal salvation, giving them likewise a commendable example of a Christian life, he may draw great multitudes unto God, & be cause of salvation unto many, to the great increase of his glory and reward; might one thence infer, that Protestants of England teach, that men ought to fear the King above God, and say, behold the doctrine of the Church of England, the King is feared above God, his law obeyed more than the law of Christ? Were it not great babery not to distinguish an historical narration of a matter of fact, from a doctrinal definition of a point of faith? Nay this doctrine that Christian religion doth rather depend of the Pope, then of God, which our Bachelor doth charge upon S. Boniface, was so far from his mind, that he doth teach the contrary expressly in the very Canon before cited, that Christianity doth depend on the Pope post Deum, after God, secundo 
(f) In eadem appendice ad ca 6. dist. 40.  post Deum loco, in the second place after God. Thus you see, you find no solid, & substantial objection in all the Bachelors wounds, but the higher he climbeth, want of judgement, and conscience doth more and more show itself, as shall yet more clearly be demonstrated in the sixth wound.   

The sixth wound; In discovery whereof the Bachelor gives advantage unto Atheism.  
●. THIS Babell-builder not content to have made the Pope's decretals with the wings of his own inventions fly above Scripture, by a new devise, he breatheth such spirit and vigour into them, as you shall see them pitched a ●oft by an Atheistical slander, many millions of miles above God. In which conceit and impious cavil he taketh such pleasure, and delight, that he saith, the blasphemy shall ●ut, and this Babel up, though thereby God himself be thrown out of his Throne. This Atheism (saith he) and ●●mpiety is such, as if it had but crept into some secret Pamphlet, I ●ould never have brought it into light: but being registered in the Gloss of ●heir law, a book of so great authority, and so common in the hands of all the learned, I cannot but discharge my duty to the truth, though it his love vantage to the Atheist, and Libertine. Thus he professeth his love to God, and to the Pope, resolving to make them fall both together, if he cannot overthrow one without the other. By which you may see the progress in perfection their Gospel hath made, whose Peosy in the beginning was rather 
(g) The rebels of Holland at their first rising against their Prince, set up a banner with the Turkish arms & this poesy, Plutost Tures, que Papa●x.  Turks than Papists, but now they mount higher by the wings of M. crashaw's charity, ready to be rather Atheists than Papists. Then they were ready, rather than receive the Pope, to deny 
(h) The Pope is a more dangerous enemy of Christ then the Turk. Horn, in his book of the Q. Supremacy against Felton.  Christ: now they will help away with God also, rather than have the Pope to be his Vicar. And hath not this Minister think you, a very tender conscience, who out of duty to the truth, cannot hold his peace, though such words vamp from his mouth, as may give advantage against the most sovereign of all truths, the very sun of all verities, that there is a God? But seeing (as he saith) he cannot be silent, let us with horror hear hi● discharge his duty to the Devil, wresting, and wring the words of a Gloss to a blasphemous sense, which may comfort Atheists, as he doth confess.  
6. These are the words on which this Babel is built, to wit, a Gloss upon a chapter of the decretals containing a verse taken out the ●6. of Salomons Proverbs. Observe (saith the Gloss) that these words are not the words of the Pope, but of Solomon: but because that text of Solomon is here canonised by the Pope, therefore it is of credit, and implieth necessity of being believed; or it bindeth as strongly, as if it had been pronounced, or uttered by the Pope, because we make all those things as good as our own, upon which we bestow or impart our authority. Having cited these words, this hypocrite falleth to his prayers, craving mercy of God a have nothing to do with this unchristian blasphemy and wicked work of darkness; 
Lutherans did use to say, they would rather fight for the Turk unchristened then for a Turk Christened, meaning the Christian Emperor. Erasm. in Epist. ad frat. inferioris Germ.  yet few lines after he saith, he cannot let it alone, but must needs meddle with it, even though he give Atheists thereby occasion to deny that high, and holy God, whom he will seem to crave mercy of. But did he indeed believe, that there is a God, who heareth prayers, and seethe hearts, he durst never have presented unto him his heart, fuller of hatred to the Pope, then of love to him, from which proceed three fraudulent tricks here used by him to raise this Babel that giveth advantage unto Atheists. First he doth wittingly misconstrue the plain meaning of the Gloss, giving it this impious sense, that the words of God, are not of as good authority as the Popes: and that they are to be believed, not because they are Gods, but because the Pope hath pleased to put them in the Canon law; which doctrine the Glosser never dreamt of, who by canonizing the sentence of Solomon, 
The Glosser by canonizing the words, of Solomon doth not understand the making them Canonical Scripture, but only a part of the Canon law, or a rule in the Ecclesiastical Court.  doth not understand the making it divine, and Canonical Scripture, but the making it a Canon law, with authority to bind, or a rule to decide doubts in the Ecclesiastical Court: which authority a Prince that can make laws, may give to a place of Scripture, if he do utter his law in words thereof. For all sentences of Scripture, though truths which must be believed, have not the necessity to bind as laws, but some only as directions, and counsels, which may be made laws of a Commonwealth, either civil or Ecclesiastical by the Princes, & Governors thereof. This sentence of Christ, for example, he that striketh with the sword, shall die by the sword, is a truth, that such as strike with the sword, though perchance they do not kill, yet deserve the punishment of death, which is a law in some countries. Now suppose that the Parliament intending to make a law, that those that go into the field, or fight with eminent danger of their lives, be punished with death, should set down that law in these words of Christ, Qui gladio percutit, gladio peribit, he that striketh with the sword, shall die by the sword; should not the Parliament give to that sentence of Christ the power of a civil, and politic law, which it had not before? Should not they bestow & impart their authority upon it? Should not they authorize that part of Scripture to be a part of our Common law? Is there any blasphemy or absurdity in this speech? Doth it give any advantage unto Atheism? Were he not an absurd fellow, or an Atheist, that would thereupon infer, that the Parliament gave divine authority unto that sentence? That the word of the Parliament is of more authority than the word of God? All which Babel's, and many more, 
pag. 74.  this Babel-Bachelour doth infer out of the saying of the Gloss, that a sentence of Solomon, was inserted by the Pope into the Canon law as a rule, or law how to proceed in the Ecclesiastical Court. Now hath he not religiously discharged his duty to truth, and given Atheists vantage where they had none? Is not this proceeding to be detested by all that have either religion, or conscience in them?  
7. Secondly, he doth conceal from his Reader, that these words of the Gloss, both in regard of their harsh sound, as also because they are grounded upon a gross oversight in the Glosser, in all the latter Editions of the Canon law, reform by Gregory the 13. are left out; so that now they should not be seen so much as in a secret Pamphlet, did not such children of darkness as our Bachelor is, bring them to light, to give advantage unto Atheists, to obscure the light of all truths, that God is. And here, M. Crashaw, I cannot but charge you upon your Allegiance unto God, to discharge your duty to the truth, and shame the Devil, by taking away the vantage you may have given Atheists; are not these words indeed left out in the latter impressions of the Canon law I named? Hear his answer, & then judge of the religion of the Minister. If (saith he) they have left it out in any latter impression, so it be with open confession, and detestation of the fault, it is well, but sure I am, it is in the impression I have, and in all other which I could borrow: & further I do not know any Pope or Popish writer, that hath with authority, and allowance, condemned and reproved this Atheism: If they know any, they may do well to produce them. Do you perceive how he that before was so hot, to discharge his duty to the truth, now is become so cold in the same duty, that he flieth from confessing the truth like a Bear from the stake, feeding us with iffs, & and's, loathe to bereave Atheists of the advantage he hath given them? And not only doth he conceal the truth, but also against his conscience uttereth a main and malicious untruth, that he could not borrow any impression, where these words were left out, which to be notoriously false, this very Sermon doth convince, in which he doth cite very often 
(k) pag. 5● 〈◊〉 70. pag. 72 pag. 42.  the new impression of the Canon law, corrected by the appointment of Gregory the 13. that of Lions, and that of Paris, in both which impressions, & all other, the aforesaid recited words are left out: and his iffs, and and's, and humming about the matter doth make it more than suspicious, that he did find them left out in that impression, but would not confess it, nor discharge his duty to the truth, which by the former flaunder he might have obscured. And I desire the Christian Reader, specially the Gentlemen of the Temple, to charge M. Crashaw to show according to his promise the reformed Edition of Gregory the 13. which he did borrow and city in this Sermon, whereby they may make trial of his honesty, and bring this lurking Atheist to light, who under pretence of the Gospel, seeketh wickedly to convey Atheism into his Auditor's hearts, which yet shallbe made more plain.  
8. Thirdly, concerning the error, & oversight in the Gloss, for which the former words were discharged, whereas M. Crashaw requireth open detestation thereof, he cannot but know, that we do curse & detest it, who seeing he could with no colour of truth charge that error upon the Roman Church, unto which his own Church doth come much nearer, concealing the same from his Auditors, in am thereof, fathereth his own Atheistical brat upon us. For what was that error, & oversight in the Gloss? To think that the sapiential books of Solomon, among which are the Proverbs, were not Canonical, mistaking a place of S. Hierome, and of another Gloss, where some books ascribed to Solomon, as that of Wisdom, and Ecclesiasticus, were accounted Apocryphal, reading the place, sat citò, sed non sat been, with more haste then good speed, as M. Morton excuseth his 
(l) In his Animadversions in the very end. 2. p. Apol. Cathol. Vide De●ret. l. 2. tit. 23.  oversights. For a little after the former words in that very place, the Glosser moveth the question in terms, whether the Proverbs, and other books of Solomon be Canonical, & of authority, or no, and answereth, that by 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 discover the fraud, and perfidious dealing of this Bachelor, who seeing he could not charge the Church of Rome with this error, that salomon's books are not Canonical, knowing we admit not only the Proverbs, but also the books of Wisdom, and Ecclestasticus, which Protestants reject, he giveth us quid for quo, instead of this error and oversight of the Gloss, caused by over hasty reading the words of S. Hierome, such an horrible blasphemy and monster, as could scarce fall into the imagination of man: which impiety against God, and injury unto us, Protestants may better understand by this example. Luther not out of over sight, as this Glosser, but obstinately doth reject the Epistle of S. james, calling the same contentious, swelling with pride, and not worth a 
(m) Praefat. in Ep. jacobi: contentiosam, tumidam, aridam, stramineam. in edit. jenensi.  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, proud, not worth a rush, were not this wicked and perfidious dealing? might not Protestant's justly, and would they not bitterly exclaim against us? who yet are so blinded that they permit their Bachelor to build such wicked Babel's against us, to father such falsehoods upon us, making that mistaking of one Glosser, doubting of the Canonical authority of one book of Scripture, a denial, and contempt of all Scripture, and even of the known word of God in the whole Catholic Church. I want words to express this wickedness, which therefore, I leave to the ponderation of the Reader, & what a Church that is, which permitteth, and in what dreadful danger they are, that hear such Preachers, who covertly seek to strengthen Atheism, showing that their own iudicio● Protestant writer Hooker 
(n) In his Ecclesiastical Hierarchy.  had reason to conceive much fear, that Puritans, and such hoat-spurrs, and enemies of the Pope, as this Bachelor, under colour (saith he) of rooting out Popery, will make in the end a way for Paganism, or for extreme Barbarity to enter.  
9 In the same wound he doth notoriously slander our learned Countryman Doctor Heskins, which though in regard of the matter they may seem 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 upon the reading of the book of Ecclesiastes, earnestly say, that it was a naughty 
(o) l. 1. c. 2. fol. 7.  book. What was he (saith the Bachelor) that spoke it? a Protestant? No a Papist. Which is more than Doctor heskin's saith, though he make it his answer. For the man rather seems to have been a Protestant, seeing upon conference had with the Doctor upon the matter, he seemeth not to have yielded to the definition, and doctrine of the Church, which seemeth the Protestant practice of private spirits. Secondly, he said Doctor addeth of a Gentlewoman, 
Heskins ibid.  that hearing a ●ext of Scripture, which seemed more lively to describe the ●hamlesnes of some women, & their immodest behaviour under hedges, them her bashfulness could well endure, said, that ●he would no more believe Scripture, for it was nought. Hear the Bachelor asketh again, what was she that said this? His answer is, which he pretends to set down in Doctor Heskins words, A virtuous Catholic Gentlewoman, and ●ne that feared God. Here is another trick of the Bachelor, adding the word Catholic, which is not in the Author, ●hough the Bachelor might perchance very probably ●hesse by her blushing at women's shameless immodesty, that ●he was not like those Godly sisters that go weekly (as I ●m informed) to gossip with him to Pemlico. Thirdly he charges Doctor Heskins, that he telleth these stories rather with approbation, then with any detestation of them, which to be a manifest slander, the words of Doctor Heskins which follow upon this story declare. May not this (saith he) ●rieue a Christian heart, that the Scriptures, Gods holy word should be ●●us blasphemed? Is this to approve those sayings? Doth he not detest them as blasphemies? Doth he not openly condemn them? How doth malice blind this Bachelor, that dareth utter such open and impudent slanders?  
10. I omit his other cavils at Doctor Heskins his sayings, as his accusing him of blasphemy, for saying, that the song of Solomon seemeth wanton in the outward face: that the Book of the Preacher seemeth vehemently to dissuade from wisdom 
(p) Here the Bachelor doth also falsify D. Heskins, making him say of the whole book what be speaks of one only sentence thereof. : that some speeches of Scripture a modest man cannot repeat without blushing, which the holy Ghost did purposely utter, that modest men should speak them with blushing, that others might see their own shame, not blushing to do what the modest blush to name. These cavils I say, the Reader of himself doth see to be foolish, which D. heskin's brings to prove, that it is not convenient that ignorant people should commonly read the Scripture in their vulgar tongue, which doth much distaste our Bachelor, 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 understand, would soon 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 hear the voice of their Pastors, 
Disorder.  become shrews, chiding them out of pulpit, as he maketh his vulgar people to do with the Italian Friar 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 Pastors, and some saying they know not what, these things I remit to the judgement of any prudent Protestant, or discreet man. I am sure, had this order been kept with this Bachelor in this Sermon made at the Cross, to wit, that men might have soon said, that is false, that is a lie, that is a slander, that is folly, knocking such Babes of Babel on the head strait, as they came thick and threefold out of his mouth, he might have been, I dare say, interrupted so often, that he would not have ended in a year. But the Church of God, and God himself doth rather require, that women, and vulgar people have the ears of daughters, than the tongues of mothers, not to startle from the beaten way of the faith of their Ancestors, when they hear any doctrine preached they do not understand, nor so soon say, that this is false doctrine, but inquire modestly of their Husbands at home, or of others that are more learned. But you M. Bachelor, that like startling, and soone-saying, why do you reject D. heskin's his Gentlewoman, that did both startle, and soone-say, rejecting the book of Ecclesiasticus, jumping with you, both in a chief point of your belief, as also in the very principle thereof, of following her private spirit?   

The seventh slander, or wound; That Images are made laymen's books.  
11. HIS seventh wound, but fourth Babel, about Scripture is, that we make Images books for Lay-men instead of Scriptures. And mark (saith he) how this wound hath been made deeper, and wider. First they taught, that the Scripture and Images together were good books for Lay men. Then that Images without the Scripture were to be accounted books for Lay-men. Now at last Images are easier, and readier, and therefore better books for Lay-men then the Scriptures. Thus according to his fashion doth he climb, building the Babel of slanderous falsehoods, one upon another, without any ground; that still in the end the Babel falleth on his own head, leaving him buried either in horrible Atheism, or extreme ignorance, or both, as you shall see clearly by this seventh wound. For on what doth he build Babel? Upon a mere babble, or babery rather, that I doubt not, but even Protestant's themselves will laugh at his gross mistaking, and wonder at his intolerable impudence, objecting his own more than babish ignorance, as a wound of our Church. All this high Babel-building of our Church in a worse and worse doctrine is grounded upon his childish reading amiss the words of Peraldus, who is made Prince of the doctrine which joineth Scriptures, and Images in the same commission (to use his phrase) to be laymen's teachers. Thus he readeth 
(r) Gulielmus Peraldus summa virt. & vit. tom. 1. c. 3.  Peraldus:  Scripturae litterae sunt Clericorum: sic Scriptura, & sculptura litterae sunt Laicorum. As Scriptures are the books, and contain the learning of the Clergy; so Images and Scripture are the learning and books of Lay-men. Thus he. Where first you may note, that whereas in the Latin commission by him cited, Peraldus giveth Scripture the first place, the Bachelor 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, even in a verse, placed the Virgin before Christ; Ergo Parens, & Nate meis advertite votis. He doth thence gather, 
jesuits.  that he Marshals them in the order of his judgement, and affection, and that as he placed the Virgin before her Son in his verse, so we all do prefer and give her the precedence in the devotion of our soul.  
12. But indeed the true sentence of Peraldus hath not Scriptures at all, which the Bachelor put in to have occasion to rail at the Pope, as though he had made them to be left out in latter writers, for the words are, Pictura, vel sculptura litterae sunt Laicorum 
(s) Tom. 1. summae virtutum & vitiorum. de justitia part. 6. quae est de dulia. c. 3. , painted or carved Images (of Christ, and Saints, and histories of their lives) are books of lay-men. Where you see the Bachelor was either blind, that he could not discern betwixt Scriptures, & Pictures, or rather wittingly mistook the word, to take an opportunity to build by degrees his Babel, which may seem probable, having had good experience of his truly immoderate, and insatiable desire to cavil, and exagitate the Roman Church upon every imaginable fancy, even though it may give advantage unto Atheists, as you have heard. And this suspicion that he doth willingly take upon him this ignorance, is strongly confirmed by his quoting the place of Peraldus in such sort, as it might not be easily found, without turning over the whole book, to wit, Peraldus summae virt. & vit. tom. 1. cap. 3. By which quotation there being many thi●d Chapers in that Tome, to wit, as many as he doth handle several virtues, the place can hardly have been found without turning over the whole. Wherefore having some security that we could not discover his false dealing by tracing his treacherous steps, he falleth boldly to exagitate the Pope for leaving out Scriptures, which only himself put into Peraldus his sentence. 
pag. 81.  Peraldus (saith he) gave Scripture so much honour, as to be joined in Commission with Images, they two to be joint teachers of the Laity: 
Shameless lying and railing.  now comes the great Penitentiary (Lelius Zecchius) and is well allowed by the Pope to leave out the Scriptures as needles, and to give all power to Images. Thus he. What can a man say to such impudent, and shameless lying, that Zecchius left out Scriptures in Peraldus? Nay that the Pope did allow him to do it, where they never were? Must Popes, and Catholics be railed at, if Protestant Bachelors cannot read? Let any moderate Protestant judge, whether these be not babels indeed, showing babish ignorance joined with extreme malice? Which two things joined togeathet make this Babe that even now could not spell his lesson, strait fall on babbling Scriptures against the Pope, leaping from Peraldus to him, because they begin with the same letter, in so ridiculous manner, as soberness itself might smile thereat. Search the Scriptures saith Christ, and look on them: 
pag. 80.  and on Images, saith the Pope. How readest thou, saith Christ: it is painted and graven, saith the Pope. Thy word (saith David) is my light (not the golden Cherubins:) but none saith Popery, even in the new Testament ●●e Scripture, and images are laymen's light. Thus he. Might not 〈◊〉 Parrot chatter Scriptures as much to the purpose, as he doth, making Christ pose poor men that cannot read, such as Peraldus meaneth, with his question unto the lawyer Quomodo l●gis? how readest thou? This forsooth is the new Gospel: men are not saved by believing, but by reading, not by their works, but by their book; they must learn their neck-verse against the day of judgement, when a tattling sister that hath read Scriptures, and can prate of them like a parra●, shallbe better then an unlearned Catholic, that hath we●t many tears for his sins, praying before an Image of the passion of Christ.  
13. Touching the doctrine itself, that Images are books which teach and instruct ignorant men that cannot read, what man well in his wits would deny it? Doth not dai●y experience teach, that the Images of Christ as he was borne in great poverty, and need, in a stable, crucified, full of many sores and wounds, of his flagellation, crowning wi●h thorns, and other passages of his life, do help ignorant men to call to mind, and lively apprehend these mysteries; moving them to devotion and love, and sorrowful contrition for their sins? What needed this Bachelor to search out later Authors 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 do pictures teach the simple; 
Pictura quasi Scriptura ad memoriam 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 above a thousand years ago, which the Bachelor doth so wonder and rage to find in modern Authors, as though we were not to follow the doctrine delivered unto us by the ancient Doctors of God's Church.  
14. Concerning which, you are to note two other false and fraudulent tricks he useth to make our doctrine seem more harsh. The first is, to extend as generally spoken of all Lay-men, what all our Authors he bringeth, speak namely, and expressly of ignorant Lay-men only; Laicorum qui nesciunt litteras 
(u) See Peraldus, lo●o citato.  (saith Peraldus:) Pictures are books for such Lay-men as cannot read, ijs qui litteras ignorant 
(x) Zecchius in summa 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.  Fevardentius: this is one notable fraud, and falsehood often reiterated in this wound, to incense Lay-men against us, as though they were forbidden to read Scriptures, and sent to look on pictures; among whom many are learned, and able to understand Scriptures in Latin, or any other learned language, aswell as divers Churchmen. Secondly, because Fevardentius saith, that simple people, and idiots, do more easily and in short time learn the mysteries, & miracles of Christ's life, than they could by reading Scriptures, he doth charge him to teach, that Images are better books than Scriptures, which he calleth, Popery grown to his full ripeness strange & fearful doctrine, which in truth is but his own strange and fearful lying; there being no mention of (better) in Fevardentius 
(a) Ex Imaginum contemplatione discunt facilè & breviter simplices & idiotae illa divina mysteria, miracula, & opera, quae ex sacris libris aut vix aut numquam percipere valeant.  his sentence. And this inference (they are readier, and easier, and therefore better books) is not ripe, but rotten gear, or rather such green, and childish stuff, that I wonder to see the same brought by one that may seem to be come to the ripeness of reason For who doth not know, that the best books are not ever easiest, nor the easiest ever best. The books of Aristotle in Philosophy are accounted best, and yet are most hard: nay if we believe the holy Fathers, no book harder than holy Scripture, which S. Ambrose termeth a sea of deep knowledge, and enigmatical sentences 
(b) Mare est Scriptura divina, habens in se profundos sensus etc. epist. 44. : in which saith S. 
(c) Multis & multiplicibus obscuritatibus etc. decipiuntur qui temerè legunt: quibusdam autem locis, quid vel falsò suspicentur, non inveniunt. lib. 2. the doctr. Christiana c. 6.  Augustine, many are deceived, which rashly read it: and in some places is so deep (saith he) that we can neither suspect, nor imagine what meaning it hath. May one hence infer that Scripture is not the best book, because it is hardest, and darkest, and in some place almost impossible to be understood? May M. Crashaw be thought to be come to the use of reason, who maketh this inference, so void of reason, which even children know to be false, who learn first the easiest books, but not the best? Might not the Church of England with more credit have sent their Bachelor with his Babel's to some school 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 slander, concerning adoration of holy Images; where the Catholic doctrine in this point is showed to be far from Idolatry, and false worship; & M. Crashaws manifold slanders, & corruptions of our Authors are so discovered, that, will he stand to his word, he must publicly recant at the Cross.  
THE spirit of pride essential unto heretics our Bachelor doth notably discover throughout his whole Sermon, but most singularly in this eight wound, concerning worshipping of Images; where he accuseth the Church of Rome, and all our approved Authors throughout all ages successively since the days of Aquinas, for teaching fearful doctrine, and maintaining horrible Idolatry, to wit, that Images of Christ, or Crucifixes are be worshipped as God himself is, with divine worship 
(d) pag. 82.  He doth confess 
(e) pag. 85  that this imputation is generally cast of by Catholics with this answer, It is not so, it is but an ignorant and malicious slander, for the Romish Church gives only a certain reverence to holy Images, but doth not worship them at all, or at least with no divine worship 
(f) pag. 85. . Now can any know better how we honour Images than we ourselves? If we generally reject the imputation of worshipping images with divine worship, as a false slander, how can it be the general received doctrine of our Church?  
2. Moreover he doth acknowledge that some of his own profession (to wit the gravest and learnedst of their side, who use to read, and can understand our Scholastical Doctors) do take our part herein, ashamed, 
A friendly admonition unto M. Crashaw putting him in mind of himself.  as it should seem, their Bachelors should either so grossly mistake, or falsely misreport the doctrine of our Authors in this point of worshipping Images by themselves with divine worship. And truly, M. Crashaw, me thinks a man of more ●●●●●g, learning, understanding and judgement than you may justly presume yourself to be, would suspect his own ignorance, mistrust his own weakness, fear to be deceived in this case, where all Catholics stand constantly in it, that you do them wrong; and some Protestants second them in their complaint, that you, and such Cavillers mistake our doctrine, and shoot wide of our Author's meaning. You say you know your own weakness 
(g) pag. 83. , which if you do, how can you stand so peremptorily on your own judgement against so many thousands, partly Protestants, partly Catholics that contest against you? If you know what ignorance, and learning is, can you so strictly condemn many thousands of Divines, successively in many ages 
(h) Halensis, Albertus, Bonaventura, Richardus, Waldensis, & others whom M. Crashaw citeth in his magent pag. 83. , confessedly learned, as their excellent works do witness, and of great sanctity, and gravity, as the histores of their lives do credibly report, of being so sottishly blind, that they taught, wrote, and sought to prove by many arguments, that a stock, or stone is to be worshipped & prayed unto, as God himself is? Which error is so void of sense, that I doubt, whom I should think more blockish, the man that indeed doth teach it, or him that can persuade himself that any learned man doth teach it.  
3. But no buckler of defence can save the Church of Rome from the deadly wound of his tongue; neither respect unto the learning of all Christian Divines, so many in number, so renowned for knowledge, and famous for sanctity in all ages, since the days of S. Thomas, nor love to the brethren, and professors of his Gospel, whom nothing but evidence of the truth could move to take our parts, can stay his fury, who like Ishmael, whom Scripture termeth serum homine● 
(i) Gen. 16. v. 12.  that is, as the English Bible translateth, fierce, cruel, or as a wild ass 
(k) See the English translation, that of ●eneua printed anno 1595. in the margin.  whose hand was against every man, and every man hand against him; he layeth about him, wounding whosoever come in his way, friend or foe, ancient or recent, Catholic or Protestant, breaking through armies of opposites to lay this slander upon the Church of Rome. And first the ancient Catholic Divines, namely S. Thomas, he driveth away with a valiant shot of reproaches, saying; they bring woddish pitiful arguments, to fortify damnable Idolatry; that they do 〈◊〉 dally with holy things; that they were blind in their understanding, and drunk with Babylon's spiritual abominations. With no less fierceness doth he assault his own brethren, that durst speak a word in the defence of the Church of Rome, 
M. crashaw's charity towards his own brethren.  saying, they are either ignorant, or malicious, or hollow-harted, whom divided in these three ranks, he divideth his charity amongst, pitying the ignorant, scorning the malicious, hating hollow-harted. Thus all the friends of the Church of Rome are put to flight by the valiant railing of one Bachelor, she remaining alone without friend, at the mercy of his merciless tongue.  
4. Now, M. Crashaw, before you lay this gross slander upon her, you may remember what glorious marks of the true Church, the Roman hath; how many Nations she hath converted unto Christ, how she was the first that taught England to call upon the sweetsaving name of jesus; how many Doctors renowned for learning, famous for sanctity, glorious for miracles, have been her children; how when your Church either was not, or durst not show her face, she maintained so many ages together alone the name of Christianity in the world, which otherwise might have perished from mankind. Let so many reasons move you, not to lay the wound of this senseless doctrine to her charge, of worshipping, adoring, & praying unto a stock or stone, as unto God, from which you know her children do generally disclaim. Nothing will stay our Bachelor. What is said of a beggar on horseback, proveth true of him in pulpit, he will gallop, thinking it a glorious thing to have liberty to lie, and rail as he list, without being controlled. For hear how crank he is, and how he craketh, and croweth on his own dunghill. Let others come (saith he) and conceal her shame, 
pag. 83. 84.  and ●ide the whore of Babylon's filthiness, as they will. I say for myself, let the tongue cleave to the roof of my mouth, if I spare to discover her skirts, 
A fond & foul defiance.  and lay open her filthiness to the world, that all men seeing her, as she is, may detest and forsake her. Wherefore in the words of truth, & soberness, I do here offer to this Honourable Audience, that I will willingly come to this place, and recant it with shame, if I prove not apparently to the judgement of every reasonable man, that this is the common and general doctrine of the greatest number of their best approved Authors that have written in these latter days: namely, That an Image of God, or a Crucifix, especially one made of wood whereon Christ died, or that Cross itself, are to be worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with the worship due unto God.  
5. Thus he, Where, for my part I confess, that though M. Crashaw do earnestly say, that he made this defiance being sober, yet cannot I believe, but before he came to the Cross to preach against the worshippers of the Cross, he had offered a morning sacrifice in Malmsey, unto the God of the enemies of the Cross 
(k) Enemies of the Cross of Christ, whose God is their belly ad Philip. 3. v. 18. , frequent sacrificing to which God, make Ministers fervent discoverers of the whores skirts, and greater devotee's to the pictures of Cupid, and Venus, then unto the Images of Christ, and the Virgin, specially the holy Cross, whose tender hearts do profess to hate this sign of the Saviour, and the salvation of 
(l) Beza.  mankind. And that M. Crashaw had not digested that morning devotion, when he broke forth into this foul, and fond defiance, he may justly doubt that shall consider, what he undertaketh to prove, by what means, in what manner, & under what penalty he doth promise to prove, that it is the general and common doctrine in our Church, that, the Image of Christ, and Cross itself (not Christ, in, or before it) is to be honoured with the worship due unto God. This he will prove by producing the greatest number of our latter Authors, which mount to thousands. He will bring not ordinary ones, but the very best; and all this he will perform, not probably, but apparently to the judgement, not of the learned alone, but also of every reasonable man, that if one reasonable man be found in the world, that doth not see apparently that the greatest number of our best Authors worship the Cross as God, he will come to the Cross and recant this slander with shame, which promise I much fear the event will show, was not spoken in the words of truth, though happily it were spoken soberly and wittingly enough, seeking by this show of confidence to drive deeper into ignorant people's heads this odious conceit, that the Catholic is an Idolatrous religion. Yet that he may have no excuse to slip hi● neck out of the collar of this promise which must draw hi● again to the Cross to recant, 
pag. 82.  except he will be thoughts deceiver, and a breaker of his word given before so Honourable an Audience, 
M. Crashaws dealing in this Wound.  I will show (I make no doubt) apparently to the judgement of all men that understand Theological matters, that he doth not understand the Authors whom he citeth; that he most grossly, and slanderously perverteth their plain and pious sayings; that most commonly also either he leaveth out, or mistranslateth their words which contain the substance of their doctrine, uttering many falsehoods which he could not but know to be such.  
6. Which that you may better understand, you must know there are two opinions among Catholic Divines, 
Two ways or manners to declare, or practice honouring Images of the Church.  or two ways to declare the manner of worshipping the Images of Christ, or Crosses, which yet, as you shall see, come in effect to be both one. The one is to worship the Images of Christ by themselves, as holy things appointed to represent our Saviour in his passion, or birth, or some other mystery of his life, by directing, & giving unto them some honour, and reverence, inferior unto divine, and less than is given unto any holy man; and this honour is only a reverent, or respectful use of them, like unto that special care and respect, with which men use to keep things that be●ong to the person they dearly love, specially when the same doth lively represent him, and are left, or given in memory of him, wearing them about them, or laying them up in decent places. This manner of worshipping Images is clear from the least shadow of giving divine worship to the Images themselves, that even our friend M. Crashaw could not find any hook or crook to fasten that imputation upon it, which is the opinion of Bellarmine 
(l) lib. 2. de imaginibus c. 21. & 25.  Suares 
(m) Tom. 1. in 3. p. D. Thom. disput. 54. sect. 5.  Saunders 
(n) De honoraria Imaginum adorat. l. 2. c. 7.  and divers others, that Images are not truly and properly honoured, but in this sort.  
7. And as this first manner of honouring Images is pure from any show of Idolatry, so much less would M. Crashaw accuse the other, did he understand the same, which giveth less honour unto Christ's Image, than this first; and is so far from giving divine worship, that it may rather seem, & doth so seem unto some to give no worship at all, but only worship Christ with divine worship, before his Image. For this manner is, that by the image remembering Christ, we worship and honour him, directing unto him the reverence which is due, showing outward signs thereof before his image, as kneeling unto, kissing, and embracing the same, referring those acts (as the Council of Trent teacheth 
* Imaginibus veneratio impertienda, non quòd credatur inesse ipsis aliqua divinitas, vel virtus propter quam sint colendaes sed quoniam honos qui ipsis exhibetur, refertur ad Prototypa quae representant. sess. 25. decret. de sanctis Imaginibus. ) to testify the inward respect, and affection we bear towards our Saviour, resembled by his image; by which signs of divine worship, though not directed to the Image of Christ, yet done before it, doth redound some kind of honour unto the very image, these signs showing the dignity thereof, the greatest an image, as image, can have, to wit, to represent him whom we worship with divine worship, whom, did not that image resemble, we would not worship before it. This manner of honouring Images, not by honouring them directly in themselves, but another, in, or before them, both with one and the same act, may be declared by a contrary example of the profaning, and dishonouring of Churches by the sacrilegious murder of a Priest, or sacred person in them. For that sacrilege, though not done directly upon the Church, which is not killed, nor the murderer so sottish as to intend the killing thereof; yet by doing the murder in the Church, or near the Church, the same Church is truly profaned by that very murder, wherewith the Church is not hurt. And as it were folly to infer, the Church is profaned by the same act a man is killed, which is murder, therefore the Church is murdered, or that act is a murder of the Church: so likewise it is gross ignorance to argue, that we give divine worship to Christ's Image, because the same is honoured together with Christ, by one, and the same act, which act is divine worship of the one, but not of the other. By this you may perceive that there is small difference if any (as Bellarmine noteth) 
(o) lib. 2. de Imag. c. 25.  betwixt these two manners of declaring the adoration of Images, for both agree that the respect, and honour due, and given to the Images of Christ by themselves, is infinitely inferior unto divine, and such as doth not reach to the honour due unto the meanest Saint: but is answerable only to the dignity of a sign, or figure to put us in mind of him, whom we worship as God; and in this all Catholics agree against the slanders of the Bachelor, and his Mates. The seeming difference is in the manner, how this inferior respect and honour comes to Christ's Image, whether by a proper and special act of reverence given unto it, which is a more perfect manner of honouring a thing, or by worshipping Christ before the same, many times without so much as thinking of the Image, which is indeed most perfectly to adore the Image of Christ, as an Image, whose office is, not to stand for itself, but for another, and to make us only think of, & love, and reverence him, whom it doth represent, forgetting all other things: as when we cast an account, we only remember the number of 20. 50. or 100 for which the counter standeth, not regarding the same in itself, whether it be brass, or silver, black or yellow, great or little. This supposed, let us come to the particular Authors, whom M. Crashaw traduceth of worshipping Christ's Image as God.  
8. And first as touching all the ancient, and our approved Divines successively in all ages since Aquinas, the six he quoteth in the margin, in very truth, do in express terms teach the contrary in those very places, 
pag. 83.  which might be convinced by the several testimonies of each of them: but seeing he doth but touch them by the way, and it should seem he hath not so much as read them, whom he doth so confidently accuse, I will not stand upon it: only you shall hear the first, & the last of the six speak for the rest, the rather, because both of them are our Countrymen, famous in former ages for their learning 
(p) See Posseuine in his apparatu sacro. tom. 1 & 2. . The first is one of the most ancient Divines 
(q) Alexander Halensis lived in the year 1240. , who was Master unto Aquinas, or S. Thomas himself, Alexander Halensis, who in the place by this Bachelor noted, moveth this question, Whether greater honour be due to the Cross, or to a man. 
(r) p. 3. q. 30. a. 3. Ille maior honor qui exhibetur Cruci, refertur ad rem significatan, cuius est signum: non ad ipsam crucem in se. Thomas Waldens. vixit. ann. 1410.  Note (saith he) somethings are Images of God by participation, that is, do not only represent, but also have in them part of the power, wisdom, and goodness of God: such Images are intellectual creatures. Other Images are only signs of some benefits we have received of God, as of his incarnation, passion, and such other mysteries of Christ's life. When an Image is a bare sign only, the whole honour is referred to the person represented in it, whereupon Damascen saith of the Cross, that adoring it, we adore the passion of Christ, or Christ stretched upon it: but when we adore an Image of God that doth not only represent but participate also of his wisdom and goodness, we use the honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is due unto a creature, as it doth participate of the wisdom, & goodness of God, which dignity the Cross hath not. So that the greater honour given to the Cross, is referred to Christ, whom it resembles, not unto the Cross itself. Thus writeth this Author, showing that divine honour is not directed, or referred unto the Cross, or the Image, when we worship the same, but unto Christ before it. Can any thing be more pious then by help of his Image to remember Christ, and forgetting all other things to love, and reverence him before the same, as this Doctor teacheth? The last of the six is Thomas Waldensis, whom M. Crashaw doth no less unconscionably slander of honouring an Image of Christ as God, who delivereth the contrary doctrine in this short but substantial sentence: To adore Images, saith he, as things of nature, though so they signify God, is folly: to adore them as God, or Gods, is Idolatry: to adore them, that by them we may adore God, is piety 
(s) Adorare eas ut res naturae, quamuis sic mihi significent Deum, fatuum est: adorare eas pro Deo vel Dijs, sacrilegum est; sed adorare eas, ut per eas adoremus Deum, sanctum est. tom. 3. c. 156. n. 6. . And further declaring how by Images we adore God, or Christ in them, he noteth 
(t) Sicut vident multi quosdam vestitos, qui interrogati de colore vestis, ignorant, quia toti ferebantur in hominem: ita qui adorat imaginem, adorat eum cuius est imago, ita quòd penè obliviscitur Imaginis, dum prima contemplationis instantia rapitur in signatum. Waldensis ubi supra. , that as sometimes when we see a friend whom we dearly love, though we see his apparel, yet do we not mark, nor can tell of what colour, or fashion the same is, our affections are so totally employed upon his person: so when we devoutly worship the Image of Christ, we forget in a manner the Image, not marking of what metal, or colour, or fashion it is, only remembering Christ, and thinking on him whom in that Image we love, and fear, and worship, testifying our inward affections towards him by outward signs before his Image. Now is this damnable Idolatry? Is this to worship not Christ but the Image of Christ with divine worship? If we commit Idolatry, as this Bachelor saith, when forgetting all things but Christ, we worship him before his Image: then must it needs follow, that Christ is by Protestant Divinity an Idol.  
9 But let us now come to our later writers, whom our Bachelor doth specially accuse, promising to bring the very best, and the greatest number, teaching divine worship to be given to the Image of Christ, where you shall see him discover his own skirts, and lay open both the nakedness of his learning, not understanding the Authors whom he traduced, and filthiness of his conscience, corrupting their sentences which he citeth; which the particulars here proved against him will make clear I hope, in the judgement of every reasonable man. He citeth the testimonies of only three, whom he thought, having spared no labour to peruse our Authors, to favour most this blasphemy.  
10. The first is Gregorius de Valentia, whom he brings in with this encomion, 
pag. 83.  a jesuit, a prosessour of Divinity, as Bellarmyne is, of his own Sect, whom he makes speak in this manner. It is certain, that Images are to be worshipped, so as properly the worship shall rest in them, not for themselves, nor for the matter, nor for the forms sake, but for his sake they resemble, and in this sense they are to be worshipped, so as they be whom they resemble, and therefore the Image of Christ as man is to be worshipped with the same worship due to Christ himself. Thus doth our Bachelor translate Valentia, using three fraudulent tricks in Englishing few lines. First he makes him say, that Images are to be worshipped, so as properly the worship shall rest in them; but he leaveth out, suo quodam modo 
(x) Sic quidem venerandae sunt Imagines, ut ipsae quoque propriè suo quodam modo sint terminus venerationis. Tom. 4. q. 24. punct. 2. , that is, in a certain manner of their own, or proper and peculiar unto Images; which words are the wings of his sentence, that make divine worship fly from the picture to the person of Christ, and therefore the Bachelor did clip them. For this manner proper unto Images, est tantum relatiuè terminare motum honorationis, is only that Images have honour given them relatively, as Valentia here saith, which relative worshipping what it is, he declares in his third to me upon S. Thomas, to which he referreth himself in this place in these very words: When 
(y) Nos prototypum ex imagine cogitantes, coram ipsaque actionem honorificam, proinde ac si prototypon similiter esset praesens exercentes, velle Prototypi excellentiam protestari, adeoque de ipso excitare opinionem excellentem etc. Tom. 3. disput. 6. de Idololatria q. 11. puncto. 6.  it is said (saith he) that the same worship is given to the Image, which is given to the person represented by it, the sense is, that by means of the picture calling to mind the person represented, and before it doing some act of honour or reverence, as if the person were there present, we do thereby testify, and declare the dignity and excellency of him, whom the picture represents, and so make others that behoulds us to conceive reverently of the said person. What can be more clear than these words of Valentia, that he doth not give divine worship to the Image, but unto Christ only, whom the Bachelor doth still suppress, as though we never so much as thought of Christ, when we honour his Image, whom only our thoughts behold, and our inward reverence and affection only doth respect, as Valentia teacheth?  
11. Secondly these other words of Valentia, Imagines venerandae sunt non per se quatenus tali materia continentur, sed per aliud, scilicet ratione prototypi, he doth imperfectly translate: Images are to be worshipped not for themselves, nor for the matter nor form's sake, but for his sake they resemble. Which translation though Valentia had said no more, doth sufficiently condemn the Bachelor of slanderous accusing us to teach that Images are to be worshipped as God, seeing God must be worshipped for himself, and for his own dignity & Majesty, not for another's sake only whom he resembleth, as Images are. Nay to worship God in that sort were rather to blaspheme, then worship him: for did we honour him only as resembling one greater, and more glorious than himself, we should not honour him as God, but as an Image of God, which were a senseless blasphemy. So that Valentia telling his tale in English, indited by M. Crashaw himself, beareth witness against him, that Images in our doctrine are not worshipped as God is, but as Images ought to be for another's sake whom they resemble. But indeed Valentia saith yet more in Latin, which the Bachelor would not let him utter in English, for he saith, that Images are not to be worshipped per se, sed per aliud, not by themselves, but by another, that is, they are not only to be honoured for his sake only whom they represent, and not their own, but also not to be worshipped in themselves, 
Saints are honoured by themselves, yet for another's sake Images neither for their own sake, nor by themselves without Christ.  by directing any honour, as kneeling, praying, and the like, to show out inward love, reverence, and subjection unto them, but by worshipping another in them, to wit, the person whom they represent Can not M. Chrashaw distinguish betwixt doing a thing, propter alium, and per alium, for another, and by another? Makes he no difference betwixt writing for another, and writing by another? When one writes for another, though he writ not for his own sake, yet doth he truly writ, but he that writeth only by another, cannot truly, and properly be said to write himself. The like is in our case, if we should worship Images for another's sake, yet might we be thought truly to worship them in themselves, by directing honour unto them for his sake whom they represent, in which sort we worship Saints, praying, and kneeling unto them, though all be finally for his sake whose friends, and servants they are. But when it it said, we worship Images, not by themselves, but by another whom they resemble, the sense is, we do not worship at all the Images by themselves, but the person whom they represent, in, and before them.  
12. Thirdly having wounded the head, and middle of this sentence, he comes at last to mangle the legs, or rather to cut them clean off. Valentia concludeth in this sort: Christi Imagines latria venerandae sunt per aliud, the images of Christ are to be worshipped with divine worship by another, that is, not by worshipping them directly in themselves with divine worship, but another whom they represent before them. The Bachelor makes him say in English, The Image of Christ as man, is to be worshipped with the same worship due to Christ, where he leaveth out per aliud, by another; as though it did nothing import, being indeed the substance of all, as Valentia declareth by these words in that very place. Images 
(z) Valentia tom. 3. conclus. 4.  (saith he) though as they are holy things, that serve for piety and devotion, in that respect are decently, and reverently to be used: yet as they be Images, 
Honorando videlicet ipsum prototypum quatenus in illis secundum quandam peculiarem habitudinem inest.  that is, as they be representative of another besides themselves, they are to be honoured relatively, and by that other whom they resemble. In what manner, or what is it to worship them relatively, Valentia declares himself perspicuously, saying: to honour Images relatively, or by another, is to honour the person itself represented, as it is in the Image, by a peculiar reference, and relation, as the thing represented is in his picture: So that Images are in place and steed of their prototypes, or the persons whom they do resemble. Thus writeth Valentia. Which he proves out of Athanas. who writeth, that the Image of a King could it speak, would say, I & 
(a) Ego & Rex unum sumus, quia ego in illo sum, & ille in me. Athanas. serm. 4. contra Arian.  the King are one, for I am in him, & he in me. Whereupon Athanasius concludeth, Qui adorat imaginem, in illa adorat ipsum Regem; he that adoreth the Image, adoreth the King himself. What can be more clear, then that Valentia teacheth not to direct divine worship, service, and love unto Images, but to Christ? Ex imagine (saith he) cogitantes Christum, by the Image calling to mind Christ, we worship, love, and adore him. What is holy, if this be whorish doctrine? Hath not our Bachelor notably discovered his own skirts? Doth not his want of conscience, and learning notoriously appear?  
13. Now let us give hearing to the second witness, to wit Gretzerus, whom also he brings in with great titles, The very hammer of heretics, The Champion of Papists, 
pag. 86.  of the same University with Gregory de Valentia, into whose mouth he putteth these words: We affirm according to the more common opinion, and more received in Schools, that the Cross and all Images, and signs of the Cross are to be worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is divine worship. Here M. Crashaw clappeth his hands, saying: Can any man speak more plainly than these two jesuits do? How plainly Valentia spoke to make this Bachelors ignorance, and want of conscience appear we have already showed; and a no less clear witness against him will Gretzerus be, when we have heard him out his tale, to wit, the negative words, that follow in the same sentence, which he cut off, containing the very form, and substance of his doctrine, which are these: Non quidem per se, sed per aliud, non absolutè, sed cum habitudine, & relatione ad prototypum 
(b) Gretz. l. 1. de cruse. c. 49. Crux ipsa & omnes Imagines, & signa Crucis, latria, hoc est cultu divino adoranda sunt; non quidem per se, sed per aliud; non absolutè, sed cum habitudine ad prototypum. , that is, Images of Christ are worshipped with divine worship, not by themselves (directing divine honour unto them) but by another (whom in them we honour, and adore) not absolutely, but relatively, by ordaining, and referring that divine worship unto the person whom they resemble, to wit Christ. For (as Gretzerus declareth) nature itself hath made Images instruments to convey the honour showed them by outward signs unto their Prototypes, that is the persons whom they resemble: which to be true none can deny, seeing even common people by light of reason do understand, that as S. Ambrose saith, he that crowneth the Image of the Emperor 
(c) Qui Imaginem Imperatoris coronat, eum utique coronat, cuius ea Imago est. serm. 10. in Psal. 110.  honoureth him whose Image he crowneth. And as that which is given me relatively for another, that is, not to be kept for myself as my own, but to be made over unto another, as a due, or gift, cannot properly by said to be mine, nor given me: so divine worship and love done before the Image relatively unto Christ to be conveyed, and made over by that means unto him, cannot be properly said to be given unto the Image, but unto Christ. This doth Gretzerus teach, and largely prove in that place, by which you may perceive how the Bachelors tongue can cleave to the roof of his mouth, when by being dumb and suddenly silent, in the midst of a sentence, he may seem to leave our Authors teaching blasphemy, and get a colour to rail at the seeming absurdity of their mangled sayings, as Ajax in his fury scourged his own curtailed dog instead of Ulysses. So that hitherto we find none of our Divines later or ancient that teach divine worship to be given unto any Images in themselves, but the clean contrary in express terms, not to the Image, but unto Christ, in, and before his Image.  
14. From Divines he passeth to Casuists, or Summists, which writ Resolutions, to settle doubting consciences, as he saith. Among whom he chooseth jacobus de Graffijs, to speak for all Romish Confessors, answering a poor Papist, whom he maketh to ask this question: How far may I worship a Cross, or with what kind of worship? Hearken (saith he) how they answer: Holy Images considered as they be pieces of wood or metal, 
jacobus de Graffijs decis. casuum conscient. Tom. 1. l. 2. c. 2. art. 3.  or some such things are to have no honour given them: but in them another matter is looked at; namely the Image of him whom they resemble, and not the matter whereof they are made, in which respect look what reverence and worship is due to him whose Image it is, the very same by good right is to be bestowed on the Image. This answer he makes this Monk of great name, and Grand Penitentiary of Naples, as he termeth him, give to a poor Papist, which I do not see, why it might not satisfy the richest Minister, were they as greedy of truth, as of gold, did they apply their minds to learning, as they do to lucre, that they might be able to understand our Authors they cavil at, which the Bachelor surely doth not. For who that understandeth the words of this Author would cavil, or reprehend his doctrine, as giving divine worship to an Image of stone, or wood, or other metal, who saith the plain contrary, that in the Image (for example of Christ) we must not worship the Image of wood, or metal, or any such thing, but we must look for another matter, another Image? what other form can we find in Christ's Image besides the Image, form and figure of his sacred person, whom that Image of wood doth resemble? Which Image or figure of Christ represented in that Image of wood, and not the Image of wood itself, we are (saith this Penitentiary) to worship with divine worship. So that in this Image of Christ we consider two Images; the one of wood which we see with our corporal eyes, but do not worship the same, nor any thing that is truly, and really in it, with divine honour 
(d) Imagines si ut res quaedam considerentur, nulla eis tribuenda est reverentia. De Graff. loc. citat. ; the other of a more sacred, and divine matter, to wit, of the sacred flesh of our Saviour, which we see only with the eyes of our minds, and worship with divine worship before that other of 
(e) In illis Imago eius cuius sunt attenditur, non materia ex qua formatae sunt. Ibid.  wood. Now doth this Casuist teach that divine worship is given unto Images of wood, or stone, or brass? Is the figure, & form of Christ's person, which in the Image we must look after, and worship, made of such metal, and not of virginal Deified flesh, full of most precious blood, the least drop whereof might suffice to redeem a million of worlds, and therefore most worthy of sovereign worship? And out of this doctrine of jacobus de Graffiis, we may frame an answer unto the poor Papist, whom M. Crashaw makes importune to know, how far, and in what sort he may worship Christ's Image? My son, thou must not regard in the Image, of what metal the same is, wood, or stone, or brass, or silver, or gold, nor the form or figure thereof, whether the same be cunningly either painted, or carved, 
In what ignorant people are taught to honour Christ's Image.  or graven; thou must look after another matter, & another Image, to wit, the sacred person of Christ, seeking to set the same before the eyes of thy mind, in the most lively sort thou art able; and then again, look & consider well, what devotion, what reverence, what honour, and love is due unto Christ, give the same unto the Image, and figure of his sacred person, or to him figured, and imagined, whom by his Image of wood or stone, or other metal thou seest. This is the answer which the Grand Penitentiary makes to the poor Papist, which will satisfy him without doubt, except M. Crashaw have rob the poor man of his wits, leaving him poorer of judgement, than the Pursuivants of temporal goods. For no resolution can be either clearer in the truth thereof, even by the light of Nature, or freer from the least suspicion of false worship, or more to the capacity of the meanest; which I can be content to remit to the judgement of the learned and discreet Reader.  
13. But yet we are not come to the height of this chimerical Babel, which now M. Crashaw gins to build by our breviaries, to the skies, even as high as Christ, making the foundation to be this prayer; 
pag. 89.  All hail o Cross, our only hope, we pray thee in this holy time of Lent increase justice, and righteousness in Godly men, and grant pardon to the guilty etc. against which prayer this Bachelor declaymeth very largely, that we call upon, and pray unto a wooden Cross, which (notwithstanding his promise to bring neither trifles, nor trivial things) is a common and trivial slander that hath been answered by Catholics (I speak within compass) a thousand times; 
The Bachelor putteth into our Breviaries these words, we pray thee o Cross.  yet to show themselves indeed children of Babel that will not be healed, for want of better matter, they come still forth with the same, adding new falsehoods unto the former, as our Bachelor of Babel now addeth to the text these words, We pray thee (o Cross) which are not in the text, nor in the intention of that prayer. For the prayer is not directed to the Cross, but to Christ, though more to express the ardent, and burning desire we have of the pardon, & justice which Christ did deserve for us on the Cross, by a Rhetorical 
* Metonimia.  figure, the speech seemeth to be directed to the Cross, on which Christ died, & from whence salvation cometh. By the like figure the Prophet Esay, to show how he did burn with desire to see the Saviour and Redeemer of mankind in flesh upon earth, speaketh to the heavens and clouds, from whence he was expected, to send him down: 
(f) Isa. 45. v. 8.  O ye Heavens (saith he) power down your dew, and let the clouds rain down the Saviour. Which prayer is meant unto God, that ruleth in the heavens & clouds, though seemingly directed to the very heavens, and clouds, the Seat and Throne of God. So likewise the foresaid verse of our hymn, All hail o Cross, is intended unto Christ, that redeemed us by the Cross, though seemingly the words speak to the Cross, the throne of his grace, and mercy. But saith our Babeller, If we direct our hearts unto Christ, why then direct we our words to the Cross? Is he not as worthy of the one, as the other? Which question you see he might as well make to the Prophet Esay: If he directed his heart unto God, why did he direct his words to the heavens, craving from them, not justice & mercy only, but the very fountain of both? And the answer is easy, to wit, that the holy Ghost did inspire the Prophet to use that figure in his speech and prayer, both to declare the ardency of his desire, and to the end, that the very strangeness thereof might stir up the hearers, & readers, to reflect upon the great necessity of that gift & Saviour. And the same holy Spirit upon the like reasons Cross of Christ, for the Church singeth, All hail o Cross, our only hope etc. 
The argument Sed contra brought by the Bachelor as the resolution of S. Thomas.  This is all that he bringeth, which were it truly alleged, is little to the purpose. For S. Thomas in this place doth not say, the prayer is not made unto Christ, which the Bachelor doth accuse him of, nor that it is made to the Cross, but only that we place the hope of our salvation in the Cross, which we may do in divers things to which we do not pray. But indeed the Minister doth allege falsely S. Thomas, who in that article bringeth the former argument before he delivereth his own opinion, arguing the question according to his custom on both sides, after which he cometh to conclude, and give his verdict and reason thereof, whereof we shall strait ways speak largely: so that our Bachelor doth make the objection, the answer and definitive doctrine, which is a gross and notorious falsification, specially saying expressly, that S. Thomas doth conclude first, and then bring the former argument afterward, which is so apparently false, that I cannot see, how he can excuse it from wilful falsehood.  

Honour non debetur nisi rationali naturae: creaturae autem insensibili non debetur honor nisi ratione rationalis naturae. Et hoc dupliciter, uno modo in quantum representat rationalem naturam; alio modo in quantum ei quocumque modo coniungitur. Primo modo consueverunt homines venerari Regis imaginem: secundo modo eius vestimentum. Vtrumque autem venerantur eadem veneratione qua venerantur & Regem.  19 Now in the body of the article, S. Thomas is so far from teaching to pray, & give divine worship to the Cross, by itself, and not to Christ, that he teacheth the contrary expressly, for thus he doth discourse. To the Cross (saith he) by itself no worship at all (either divine, or not divine) is to be given, because reverence, and honour is due only to a reasonable creature: insensible things we must worship only as they concern reasonable, or intellectual natures, which they may do two ways, either because they represent, or because they touch some person that is worthy of honour. In this sort men worship both the Image, and garment of a King, because the one doth represent, the other touch his sacred person, both which things they worship by the same worship they worship the King, that is, not giving or directing acts of worship to his Image or garment a part by themselves, but giving Royal honour unto the King represented in the one, and clothed in the the other: so that by kissing the King's robes, we do testify the duty we own, not to the garment, but to the King. In this manner S. Thomas teacheth, that we ought to worship the Cross of Christ, which is both his Image, representing the form and figure of his crucified body, as also a Relic that touched his sacred flesh, grained with his precious blood, not directing divine worship to the Cross, but in his Cross conceiving him as stretched upon it, and as sanctifying the same with the sacred touch of his divine person, in which we do so lively apprehend Christ, and behold him with the eyes of our mind, that (saith he) Crucem alloquimur quasi ipsum Crucifixum; which words the Bachelor doth translate: We speak unto the Cross, aswell as unto him that died on it; giving the sentence a blasphemous sense, contrary both to the sound of the words, and meaning of the Author, which indeed is that we speak to the Cross, as if we spoke to Christ crucified himself; as in representations, he that beareth the person of the King, the rest alloquuntur eum quasi Regem, speak unto him, not aswell as to a King, but in the same manner as they would speak to that King he represents, were he indeed present, whom they imagine present in him that represents his person, as Catholics do, and all Christians ought to do when they see Christ's Image, to look on the Cross, not as it standeth for itself, but for him that died on it, whom we imagine as present, and pray unto him, as if we saw him before us with our eyes, stretched in form of a Cross. Which devotion that holy Roman Matron S. Paula did practise, and is in this respect highly commended by S. Hierome: 
(o) Hieron. in epitaph. Paulae. ep. 27.  Prostrata ante crucem, quasi pendentem Dominum cerneret, a●orabat, prostrate before the Cross she did adore, as if she had seen Christ present before her; not doubting in devout reverence to that divine relic, to lick the same with her tongue 
(p) Crucis lambere lignum. ep. 17. Hieron. , giving in that pure, & primitive age an example of devotion to the Cross to future Christian Ladies to practice, notwithstanding the profane scoffs of belly-Gods, and enemies of the Cross, who shaming to honour the sign and instrument of salvation, shall have their end destruction, and their glory confusion 
(q) Ad Philip. 3.19. Inimici Crucis Christi, quorum deus venture, finis interitus & gloria in confusione ipsorum. pag. 93. .  
20. But further concerning this doctrine of S. Thomas, that the Cross is to be honoured together with Christ by the same act, I cannot omit an intolerable falsehood uttered in this place by M. Crashaw, who having cited this doctrine of S. Thomas, doth say, that never Popish Author approved by our Church reproved the same, or taught and wrote the contrary, which to give it the gentlest censure in S. Augustine's own words, is the speech of a man that doth little understand matters about which he much loveth 
(r) Hominis est, ut mitishmè dicam, parùm intelligentis, res de quibus loqui amat multum. Aug. de utilit. cred. c. 1.  to babble. For who doth not know, that it is a famous question in Catholic Schools, whether an Image is to be honoured by itself, or only together with the prototype, and that many Divines by our Church approved, and still allowed have written contrary to S. Thomas, and have reproved his doctrine by name, as Gabriel Biel 
(s) in 3. p. dist. 9 , Catherinus 
(t) de ador. Imag. concls. 6. & 7. , Martinus de Aiala 
(u) de tradit. p. 3. c. de cultu imagine. , Sanders 
(x) lib. 2. de honour. ador. imag. c. 7. , Bellarmine 
(y) l. 2. the imag. c. 12.22.25. , who seeketh to prove largely, that properly speaking the Image is not worshipped at all, when we worship Christ in, or before it, namely reproving S. Thomas his manner of speech, saying, that he would have changed the same had he seen the seventh general Council; so little doth the man know of matters of which he doth so talk, and for which he doth so insult upon us. And as for that speech of S. Thomas, that Images of Christ are honoured together with Christ by divine worship, though taken by itself from the rest of S. Thomas his words, it may have an harsh and offensive sound in the ear of the ignorant, as Bellarmine saith: yet as it is by him uttered in his learned Sum by the whole form of his discourse, the meaning thereof is made so apparent, that it cannot by any intelligent Reader be taken in the Bachelors blasphemous sense, that the Cross is to have a distinct act of worship, as good, and perfect, as that which is given to Christ, but contrariwise, that when we worship the Cross, we do not use two distinct acts of worship, one towards Christ and another towards his Cross, but by one and the same we worship them both; which act is divine worship, not as it honoureth the Image, but as it is directed unto Christ, as (in the example we brought before) the Sacrilege that profaneth the Church is murder, though not murder of the Church which it doth profane, but of the man that is killed when the Church is profaned.  
21. Moreover to free yet further this Angelical Doctor from this devilish slander, he that shall look into that 
(*) 3. p. q. 25.  place of his Sum this Bachelor doth cavil at, shall find that he doth detest the least show of giving divine worship to any creature, which is the cause that he doth teach, that a man, though a reasonable creature, and an Image of God most perfect, yet may not be worshipped with God by the same act of honour; because that a reasonable creature is capable of honour by itself, and therefore if divine worship were given by it unto God, that might be occasion of error, ut scilicet motus adorantis sisteret in homine, to wit, that the motion or act of honour might be stayed in the man, and not be referred unto God whose Image he is, that is, should we do outward signs of divine worship unto God before a man, some cause might be given, either unto the ●an to vanish away in his own fancies, into a foolish surmise of his Godhead, or else unto the beholders of these humble acts of servitude, to think that he is in very deed, 
Images of stone and insensible matter may be honoured with God without danger.  or else that we take him to be more than a man; Quod non potest contingere (saith S. Thomas) de imagine sculpta, vel picta in materia insensibili; which danger cannot happen in a dead Image made of senseless matter, as is brass, or stone, or paper. For neither is the Image endued with sense and reason that it may think those acts of divine worship are done to itself, nor any man so destitute of understanding, as to judge, that kneeling, and praying before an Image of Christ, we do not remember him, and intent to worship, and honour him conceived by this Image. Where you see first, that S. Thomas doth teach, that we must take heed, not only not to give divine worship to any creature, but also not to offer any just occasion of such a surmise. Secondly that the Bachelors grossness seemeth to have surpassed the capacity of S. Thomas, seeing he doth accuse even S. Thomas himself of praying not before a wooden Cross unto Christ, but unto a wooden Cross, and not unto Christ; which grossness this What shall we think of this Bachelor, that doth so often repeat this false slander, and misconstrue this Angelical Doctor, that he taught to pray to a wooden Cross, not unto Christ, but that he is a Doctor of that black Angels making, who created Lather Doctor of his Gospel 
(c) in l. de Missa angulari tom. 7. Witteberg. fol. 443.  in his night's conference with him at the first commencement thereof.  
23. Wherhfore not to trouble thee longer (gentle Reader) I will conclude this discourse about Images, wherein I have been the longer to make the Bachelors slanders apparent to the judgement of all reasonable men that understand these matters, and to show their shameful lying about Idolatry, most frequent with their most ignorant Preachers. And to a jury of learned or intelligent men, that will speak as they think, of what Religion soever, I am content to refer this whole cause for them to judge, whether the Protestant Proctor hath performed his promise; or whether failing therein, he be not bound to recant publicly with shame at the Cross. His promise (if you remember) was, to prove three things apparently to the judgement of every reasonable man. First to bring the greatest number of our later writers that give divine worship to Christ's Image; in performance whereof he hath brought only the testimonies of three or four at the most. 
M. Crashaw hath not proved what he undertook.  Now, are our late writers not above the number of seven, that four are the greatest number of them apparently in the judgement of every reasonable man? What chimaera's will he dream of being drunk, that can imagine such fables being sober? The second part of the promise was to bring our best approved Authors for the former doctrine; which promise if he were sober when he made it, doubtless he forgot to be sober when he came to perform it. For he bringeth only Valentia, Gretzerus, Graffijs, and Chrysostomus a Visitatione, who are I confess learned Authors; but whether they are our best I much doubt. Many will prefer Bellarmine, Suares, and Saunders before them; and sure I am, they are not the best apparently in the judgement of every reasonable man. But the third part of his promise to prove that these authors give divine worship to Christ's Image apparently in the judgement of every reasonable man, is much more exorbitant, & void either of truth, or soberness; seeing in their sentences they use many terms, as per se, and per aliud, absolutè and relatiuè, imago ut imago, & ut resquaedam, and the like, as you have heard, which it is as clear as noonday, are not understood of every reasonable man. Nay M. Crashaw doth not understand them himself, as hath been clearly showed, whom yet in this respect we will not number among brute creatures.  
24. Where I will not omit to remove a doubt which I find a stumbling block to some Protestants of no mean understanding, to wit, 
A difficulty of some Protestant's against honouring Images answered.  that these distinctions wherewith we declare the worship of Images, are obscure, which vulgar people understand not, and that consequently they cannot tell how they may safely worship Images, without danger of false worship. To which I answer, that many times the actions that in practice are most easy & facile, their natures are most obscure, and hard to be speculatively declared, and made known unto vulgar people, who know how to do them, though not how to declare them. What more easy for a man then to move, or walk, 
An example.  and yet to declare the nature of that action the Philosophers are forced to use the distinctions of intrinsecè vel extrinsecè, per ultimum non esse, vel primum esse, and the like, which can never be beaten into the heads of common people, whose feet are no less, perchance more nimble, and skilful to move than are the Philosophers, whose head is full of these quirks. The same doth happen in the worshipping of Images, than which no religious action is more easy to practise piously, & without error, nature itself teaching us to honour and love the Images of them that are dear unto us, which even children and women by instinct of nature do practise, thinking that therein they show their love to their friends, though they know not the means which Divines, and Philosophers use to declare the matter. And as comom people who know no more of moving, then that it is to set one foot before another, walk as fast, and with as little danger of falling as the greatest scholar that can with his subtle wit anatomize that action: so likewise ignorant men or women that know no more of worshipping Images, then that they must remember Christ when they see them, and kneel unto him before them, kissing, and embracing them, to signify how dearly they do love him, whom those resemble: such men & women, I say, may worship an Image of Christ, as devoutly, as securely, and with as little danger or false worship, as the most learned Divine, that can learnedly explicate the manner, how by the Image divine honour is conveyed unto Christ, & how by honouring Christ in his Image, honour is derived unto the Image, by one, and the self same act, which is divine honour to Christ, but not of the Image, worshipping the same, not absolutely, but relatively, not by itself, but by another. For this honouring of him, whom we love in his Image, kissing & embracing the same, is an action as natural to a man, and with as great facility done, as walking, or any other. Faith doth teach that Christ is God, and to be honoured with divine worship, & the spirit of God moveth our heart to love him, as so great a Lord, and lover doth deserve; which faith and love supposed, it is as facile and natural in men, to kiss and embrace Christ's Image, to show the honour, & love they bear him, as is for any other man or woman, to do the same towards the image of one whom they affect; which is so engraffed in their nature, that none that are come to the use of reason are so rude, and gross, but can use the same without further teaching.  

M. Crashaw in steed of performing his promise hath brought witnesses against himself.  25. Finally the Bachelor hath been so far from performing his promise apparently, to the judgement of every reasonable man, that he hath not brought so much as one that may be thought to deliver that doctrine, by any that can understand their words; nay all whom he bringeth do teach the plain contrary, in the places by him cited, to wit, that divine worship must be directed to Christ, not to the Image by itself, honouring his Image, by honouring him before it, by one and the same act, which Authors he hath grossly corrupted, changing, leaving out, and mistaking their wordrs and sentences, to make their save sound of blasphemy, which after so many, & still new promises of truth and soberness is incredible impudence.  
26. But above all other things, to all modest ears most hateful, is his foul language, of discovering the whore's skirts, and laying open her filthiness, 
An example declaring the chaste love of the Catholic Church towards Christ, in honouring his Image & Cross, and the wrong M. Crashaw doth her in terming her in that respect.  which in the Roman Church is no other than to do acts of love and reverence unto Christ in his Image, which the very instinct of nature doth move us to give to the Image of whomsoever we love. And (to declare this with a familiar example) suppose some Lady having an Image of her absent Lord, or a jewel of great price left her by him at his departure, grained with his very blood, shed in defence of her honour, should kiss, and lay the same to her heart, upon her eyes, washing it with her tears, using pathetical speeches unto it, as if she saw her Lord there present in it; if one should accuse this Lady, as disloyal to her Lord, as showing want of affection to him, by these very acts of love, unto the pledge of him for his sake, interpreting them to be signs of a corrupted mind, & of her honouring the Image, not her Husband, loving the jewel, not her Lord, would not this seem extreme barbarity in the judgement of every reasonable man? And should such a slanderer persist, saying, that he will never leave to discover her skirts, and lay open her filthiness to the world, till the tongue cleave to the roof of his mouth, I am content he be tried by a jury of any reasonable women in the world, even of M. Crashawes choosing, so they be honest, whether such a guest, babbling within the doors of his mouth, without judgement, modesty, and truth, should not deserve to be plucked out from under the roof. And to the same jury of reasonable women, I will remit M. Crashaw for his doom, whether he be not guilty of the like, or rather more horrible fury against the Spouse of Christ his Church, 
The reason the Church hath to love and honour the Cross of Christ.  whom he doth perpetually term Whore, with a promise never to cease charging that reproach upon her, except his tongue rust to the roof of his mouth, only because she doth honour the Cross of Christ, a jewel of inestimable price, imbrued with the blood of her Spouse, shed to redeem her, whereon the sacred bleeding members of her dying Lord, left printed the height, depth, length, breadth, and the full stature of the greatest lover that ever was, or heart can imagine; which jewel she doth embrace; and kiss, and bathe with her tears, speaking unto her Lord in it, with devout and ecstatical prayers, as if she saw him with her eyes bleeding upon it, to show how sweet, dear, and lovely he is to her, specially in that act of his peerless, and incomparable love, which the Cross doth most lively present to her thoughts: which signs of love to Christ in his Cross, no Christian, that hath not a tough, and savage heart can deny him: which, that they are intended by the Church to the Cross of wood, and not to her spouse, and Lord and God, whom that represents, none can imagine that hath not either by some mishap distempered, or out of extreme malice lost his judgement; from which censure, I am sure no man of learning will clear M. Crashaw, till he see him publicly recant his slanders at the Cross, according to his promise, which I pray him that died on the Cross, he may have grace to do.   

THE FOURTH CHAPTER. A Confutation of innumerable falsehoods, lies, and slanders heaped together by the Bach. concerning S. Francis, & Indulgences: Which point of Catholic doctrine is cleared from divers slanders, and cavils, and proved out of the consent of Antiquity.  
WE have been longer about these first eight wounds, than the refutation of such evident slanders upon so silly proofs might seem to require; forced thereunto by the shameless audacity of the Bachelor, the chosen Proctor of English ministers to justify them from his lying, and railing, who durst so confidently avouch the same upon his own knowledge, supplying defect of proofs with excess of impudence, falsifying, and corrupting our Authors, to bring them witnesses against us, with so many notorious frauds, even when he protesteth greatest sincerity, that they might have seemed incredible, had not they been made so evident to the eye. But now fearing the Reader is no less tired than myself with this serious refutation of empty Babel's, and his ear cloyed with the continual noise of this Babellers loud clamours, many times without judgement, most commonly without modesty, ever without truth, I will endeavour to be as short as may be in my answer unto the rest, rather noting, then largely refuting the twelve slanders which remain, which are more gross, and palpable than the former, and do sufficiently confute themselves.  

The ninth wound; An heap of lies touching S. Francis, uttered by this Minister.  
IN the ninth wound he bringeth in S. Francis whom he termeth the Italian Friar Francis, 
pag. 97.  which humble Saint he will make in our doctrine a Babel-tower, reaching unto Christ, 
M. Crashaw gins to lie by heart.  & much above him: where our Minister supposing himself now skilful in his art of lying, gins to try how he can lie without book, and by heart, charging upon us the worst, and most horrible blasphemies his heart could wish men should believe of us, without citing the words of any Author, in which any such blasphemy may so much as seem to be spoken.  
2. For having uttered by way of a prologue against the book of Conformities some trifles, and Babel's, as that we paint S. Francis following Christ with a Cross, which is done to signify, that the Saint did embrace that counsel of Christ, He that will come after me, let him take up his Cross, and follow me: where the Bachelor hath nothing to cavil at, but that S. Francis his Cross is as big as Christ's, having measured them with compasses, as it should seem, else I see not how he can know so certainly that they are both just of the same bigness. Secondly, that we paint Christ, and S. Francis both on the same Cross: which the Religious men of his Orders do not to make him seem equal with Christ, but to express, how truly this Saint crucified to the world, might say with S. Paul, I am nailed together with Christ on the 
(a) Galat. ●, v. 19  Cross. Thirdly, that in the beginning of the book we term jesus Christ, our Lord, & S. Francis, our Blessed Father, adding this slander, that the book is compiled neither to the honour of God, nor of Christ but of holy Francis; which to be a gross untruth the very first words of the book do show, which are these, In the name of our L. jesus Christ. For what is to do a thing in the name of Christ, but his honour and glory? Which very speech, and phrase S. Paul useth, exhorting us to do our actions, in the name of our Lord jesus 
(b) Wh●● soever you do either in word or work, do it in the name of our Lord jesus Christ ad Colos. c. 3 v. 17.  Christ. Fourthly, that a prayer is made to S. Francis, which can fit for none but God himself, because S. Francis therein is called the typical jesus, and desired to cure our sins, and the diseases of our soul; which this Bachelor accuseth as blasphemy out of intolerable folly. For the title of typical jesus, is so far from being fit for God only, that it may not without blasphemy be said of Christ, who is the true, not the typical jesus, not like the Saviour, and a type of him, as S. Francis was, but the very Saviour of mankind. Neither can it be blasphemy to say, Saints cure the diseases of souls by their intercession, of whom S 
(c) Aug. in Psal. 88  Augustine saith, that no doubt they pray for us in heaven, that the grace and blessing of God may rest upon men: having (I say) uttered these four Babel's by way of preface, upon the title and pictures of the book, he launcheth forth into the deep, uttering vast untruths, that may well seem seas of falsehoods.  
3. First (he saith) we begin at the birth, and conception, nay the very Prophecies and promises made of Christ, and so proceed to his life, 
pag. 67.  his death, his Resurrection, and Ascension: and in all and every of these, and in everything else, whatsoever may be said of Christ, the very same do we not shame to affirm of the man Francis. These be his very words; and can one imagine a more vast untruth? Look into the book of Conformities, & you shall see the the titles given to S. Francis are different from those which are given to Christ, and such as only declare some likeness, which this Saint had with Christ in forty particular privileges and virtues: but neither in these, 
Many things said of Christ that are not said of S. Francis.  nor any other is he made equal with Christ. Besides which titles there named, thousands are, or may be said of Christ, which in those books are not affirmed of S. Francis: as for example, to be truly borne of a Virgin mother, to be the eternal Son of God, conceived without sin, the promised Messiah of the jews, the only Christ proved himself to be God, I hope no Protestant, but doth both see, and detest it. And as for the taming of wild beasts, and their obeying, and honouring Gods Servants, as if they were endued with reason, the lives of Saints both of the old and new Testament, are full of examples, as Balaams' 
(g) Num. 22.  Ass, Elias his 
(h) 1. Reg. 3. ● 17.  Crow, daniel's 
(i) Daniel c. 14.  Lions, and in the new, the two Lions that made S. Paul the first Hermit his grave, in their language seeming to bewail his death 
(k) Hieron. in eius vita . And the like story to this of the wolf tamed by S. Francis, you may read of another wolf in Severus Sulpitius a most ancient 
(l) He lived anno 400. Dial. 1. c. 8. Tua haec vi●tus Christ, tua sunt haec Ch●iste miracula. Etenim quae in tuo nomine operantur servi tui tua sunt. Et in hoc ingemiscimus, quòd Maiestatem tuam se●●● senti unt, homines non verentur.  Father, which story he concludeth in another manner then M. Crashaw, thus exclaiming unto Christ. This is thy power o● Saviour, these thy wonders, for the miracles which thy servants work in thy name be thine; but this we lament, that men d● not fear thy Majesty, which even wild beasts do feel. Thus this Saint did give honour to Christ that could tame wolves, & wild beasts, and make them subject to his servants; which miracle M. Crashaw taketh in great snuff we should urge him, and his fellows to the like: (and no wonder, though he fear, seeing one wolf will devour another) though he pretend this excuse, because Christ jesus their Captain (forsooth) never did such a wonder. But if you pose them with written wonders, he and his Hugonots know how to do them at their finger's ends. And if I might pose them I should only require, that he and his good fellows of England meet with their Brethren Hugonots of France midway betwixt Dover and Calis, walking upon the waters as Christ and S. Peter did, which when they have done, we may promise never to bid them more to go tame wolves, seeing they so snuff we should urge them with S. Francis his miracles; nor do any other wonder after that, which alone might suffice to send them to their true Captain, & rid Christendom of a great deal of trouble.   

The tenth, and eleventh wounds or slanders, concerning Indulgences granted by the Pope to Churches, and Grains.  
THIS lying without book or proof, M. Crashaw doth likewise observe in his two next wounds, 
à pag 105. ad p. 114.  against Pardons, and Indulgences, granted unto Churches, & Grains, which he beginneth with a most palpable untruth, That two or three hundred years ago, Indulgences did grow to such height of rotten ripeness, that all men of understanding, even of the Popes own brood, were ashamed of them, and that many of the wiser, even in that misty time, did see, and laugh at the nakedness of Popery in that point. Where to omit the putrid terms of rotten-ripenes, and misty times, which are fit phrases for a Bachelor of his brood, the substance of his saying is such, that the Minister may seem to dream, that he is speaking to posts, not unto men of learning, among whom are none but know, 
The doctrine of Indulgences hath been more fully handled with in these last 400. years then ever before.  that Catholic Divines within the last 400. or 300. years have written more copiously, clearly, fully, and resolutely of this matter, than any before, as he that will discover the Bachelors boldness in talking he knows not what, may see the Divines upon the 4. Sentent. distinct. 20. the Canonists upon the decretals, tit. de Poenitentijs, & remissionibus, besides many others that have written large and peculiar Treatises of this subject; so far they were from being ashamed thereof. And I much wonder that such shameful fooleries could creep into print, and that Ministers do not blush at their Bachelors bold ignorance herein.  
8. But before we come to prove the sacred, and venerable antiquity of this practice, we must clear our doctrine of Pardons, from the gross slander wherewith our Bachelor seeketh to apparel Popery, standing, he saith, naked in this point, and as shameless in her impiety, as the Whore in her sin, the same modesty, and charity moving him now to  her with lies, and slanders, which in the eight wound forced him to discover her skirts, to wit, to make her odious, & hateful. The slander is, That we teach that Beads, or Buckles of brass hallowed by the Pope, have such virtue of Pardon and Indulgence annexed unto them, that Christ's own blood can have no more 
(n) pag. 108. : and that for a toy, or trifle, a man hath granted him many thousand years of Pardon, and is absolved from the guilt both of sin, and pain, and made clear, and free as he was the hour he was 
(o) p. 105.  baptised. Which ugly rags of horrible blasphemy we do detest, teaching, concerning Indulgences, the points of doctrine that follow.  
9 First that whereas the least drop of Christ's precious bold might suffice to redeem a thousand worlds, no grain, nor holy place can have power or virtue annexed unto it, to remit the guilt of the least sin, no not of a venial sin, as Catholic Divines teach 
(p) Vide Bellar ton. 3. l. 1. de Indulg. c. 7. conclus. 1. Per indulgentias non absoluimur nec soluimur à reatu cul pae ullius, id est, nec laethalis nec venialis. Et quidem de culpa laethali nulla dubitatio esse potest. : and as for mortal sins committed after baptism (for those before baptism are remitted by that Sacrament) no such sins can be forgiven but by confessing the same with sorrow, and contrition of heart to a Priest, that hath authority to absolve: which to be our doctrine no child in our Church that is come to years of discretion but doth know. Secondly that though the guilt of sin be remitted by the Sacrament of penance through the merits of Christ's precious blood: yet there doth often remain an obligation of temporal punishment to be paid by satisfactory works in this life; or if we neglect them, by Purgatory fire of the next. Thirdly, that these penances may be either voluntarily assumed by ourselves, or imposed by the Church upon us, wherein she may use some pardon, requiring less than the grievousness of our sins deserve, forgiving the rest by the power of those keys which Christ left her to bind and loose on earth, not only temporal satisfactions, but even sin also in the Sacrament of Penance. Fourthly that the cause of this pardon must not be a toy, or trifle, but just 
(q) Conuenitinter omnes, si ne justa causa indulgentiam non esse ratan, quod attinet ad expiandum reatum paenae coram Deo, vel in hac, vel in alia vita Bellar. loc. citat. c. 12. , and the penance enjoined have some proportion to obtain so great a pardon, which wanting the pardon, is as S. Cyprian saith, Paxirrita perniciosa dantibus, & accipientibus non profutura 
(r) Serm. de Baptis. , an empty peace or pardon, pernicious to them that grant it, and not profitable to such as take it. And as we are certain that Pastors of the Church have power to grant such pardons upon just causes: so likewise not knowing always certainly when the cause hath due proportion with the pardon, the counsel which prudent Catholics give, and take, is, that men so embrace the pardons of Bishops, or Popes, that they neglect not thereupon satisfactory works; which works whosoever doth neglect, not doing what he is able in that kind upon confidence of these pardons, some Divines 
(s) Caietan. tract. 10. de Indulgent. Arnulph. verbo Indulg.  hold no pardons can profit them; which sentence Bellarmine termeth both pious, and profitable in practice, though not certain, nor perchance 
(t) Quae sententia utilis est & pia, sed fortasse non vera. loco citat. c. 13.  true.  
10. And as for his manuscript of Indulgences written two hundred years ago, 
pag. 103.  wherewith our Bachelor would now  the Church of Rome, she disdaineth to put on that rotten, and worm-eaten garment, as justly she may for two reasons. First because the Council 
(u) Concil. Lateran. sub Innocent. 5.  of Lateran long since, much about those times, gave warning to take heed of such manuscripts, and copies of Indulgences, full of idle, impertinent, and empty pardons, granted upon trifling causes, put out by heretics or profane fellows, that sought either to disgrace Catholic Religion thereby, or else to enrich themselves by making gain of such Indulgences. Secondly, because Hospinian 
(x) Hospin. de templis. l. 2. c. 28. p. 348.  from whose shop the Bachelor received this rare piece of stuff shaped to his hand, being an heretic, his known malice against the Church of Rome might move him to set down the pardons of that manuscript, in the worst, and most ridiculous fashion he could, making the garment for her, whom he did mortally hate. And that in very deed he hath dealt falsely with her, or else our Bachelor for him, may appear by the Indulgences granted to S. Peter's, so many 1000 years for going up the stairs of that Church; whereas S. Thomas of Aquine writeth, that those that came ad limina Apostolorum, to S. Peter's Church in Pilgrimage from Countries beyond sea, gained five years pardon, such as came from beyond the mountains three years, those that came from places nearer Rome 
(y) S. Thom. in 4. d. 20. q. 1. a. 3. q. 2. ad 4.  one years only. The Indulgence also of the Lateran Church, granting freedom from all sins, as he was in the hour he was baptised, only for going through three doors thereof, is ridiculous in our doctrine; who teach no mortal sin can be remitted without confession, as hath been said. And much more ridiculous is the Indulgence of S. Laurences Church to deliver a soul, granted to such as shall sit down upon the stone whereon he was broiled. For what man among us, or child doth not know, that S. Laurence was broiled on a gridiron, not upon a stone? Neither do Catholics use to sit down upon Relics, specially so precious as these imbrued with Martyr's blood; such small reverence to so sacred pledges, is Protestant devotion without doubt: and as the penance is of their appointing; so likewise the Indulgence is of their granting.  

Euangel. Roman. ann. 1600.  11. The other two copies taken out of an heretical Gospel of the Roman Church, are of as little credit, and it is clear that M. Crashaw hath mangled, and patched them at his pleasure, to apparel therewith naked Popery; yet is there nothing in them, which a moderate Protestant can reprehend the doctrine of Pardons supposed. For both the grants are moderate, the greatest pardon not exceeding an hundred years, and the reasons of those grants very pious and just, as the praying for the conversion of heretics, confessing sins with sorrow, frequenting the most divine Sacrament, examining of conscience, and the like. By which the Reader may perceive the pious use of Pardons, and how M. Crashaw hath justified the Ministry of England from the imputation of railing by his modesty, who having cited a copy of these Indulgences, falleth into this exclamation against us. Fie upon these impostors & deceivers, who by these their Atheistical mockeries expose religion to all contempt; 
Railing without reason or rhythm.  and these things being so common, and so notorions, no marvel, though Italy (where these things are rifest) have, besides some privy Protestants, few but are either Atheists, or fools. Thus he. What reason might move the Bachelor to make this invective, and give such a barbarous censure of a doctrine that may seem so pious, I know not any besides this, that a man who is wicked, profane, and impious himself, will easily suspect others to be of the same temper. And though such exorbitant railing upon so noble a Nation doth deserve a good penance in the judgement, I dare say, of any reasonable Protestant; yet since we speak of Pardons, we will pardon him, with this gentle warning, that sometimes he call to mind, and weigh with himself, that saying of the holy Ghost; The fool going by the way side, thinks others to be as he is, being a very fool himself 
(z) Eccles. c. 10. v. 5. . As for his Italian privy Protestants, seeing he knoweth them so well, 
M. Crashaws privy Protestants.  we will believe upon his word there are such visible men in Italy, whom the worst I wish, is, that they may long enjoy their privy, and latitant Churches, and never come forth to infect that noble Nation with their noisome scent, by preferring their private fancies before the common consent of ancient Fathers, as heretics do in this point of pardons, and all other; and therefore may be well termed privy Protestants in this respect, as now we will clearly demostrate.  
12. For is it so clear, that the primitive Church did use to grant pardons, and Indulgences, and relaxations of penances unto penitent sinners, which Protestants themselves cannot deny, seeing in the first Council of Nice the 11. Canon, the Council of Chalcedon act. 1. the Council of Aurica the 2. and 5. Chapter (to omit other general councils) are extant clear testimonies thereof. Neither were the penances that the primitive Church did use to pardon only inflicted for enormous crimes, and not for ordinary, and lesser, as some Protestants falsely affirm, seeing Innocent the first above 1200. years ago doth testify, that it was the custom of the Roman Church in that time of her confessed purity, to release and pardon penances, and satisfactions, non solùm gravioribus, sed etiam levioribus 
(a) epist. ad Decen. c. 7.  commissis, not only for greater, but also lesser offences. And 
(b) Burch. l. 19 & l. 8. can. 18.  Burchardus an ancient writer 
(c) Ann. 1020.  doth likewise show, that in the Church, penances were appointed, even for many common, and ordinary sins, as idle or rash oaths were punished, some with 15. some with 40. days; maiming with the penance of a whole year; wounding with the fasting of forty days; fornication with penance of ten days, and so other vulgar, and ordinary sins.  
13. By which you may see, that if this doctrine, and practise of the ancient Church be true, and sound, how many thousand years of pardon M. Crashaw doth need, for so many thousand slanders, untruths, and blasphemies against God, and his Church he hath uttered in his sermons since he began to preach? How many thousands would one sermon set him on the score? This only slander which here he uttereth without proof or shame, that a little piece of white wax, or crucifix of a little metal, it may be brass, or copper such as the jesuits of late sent into England by thousands at once, as good enough to serve the English Catholics, a little medal, or a little bead, or buckle, or other matter of no more value; these toys, and trinkets, I say (saith he) they can sell by this means, and everyday do utter at a higher rate than the jeweller can his pearl, or diamond. And I somewhat marvel, that among these toys & trinkets, medals and metals, beads and buckles, brass and copper he doth not also reckon lead, of which metal the Gentlemen of the Temple know that he can make good gain, whom for shoo-buckles of brass, or latchets of leather one may trust, for the matter is not great, but for a pearl, and diamond so precious as is the soul, and in the affair that concerns the eternal woe or weal thereof to believe him, were extreme rashness and folly, seeing by this untruth they may easily see he hath care, neither of conscience or credit. For any may easily know, that all Catholic Casuists, and Doctors teach it to be Simony, and a damnable sin to sell any holy thing at a dearer rate because it is holy 
(d) Si cariùs vendantur ratione consecrationis aut benedictionis quam antea valebant ratione suae materiae vel artis, Simonia committitur: haec est communis Theologorum & Summistarum assertio. Suarez de Relig. l. 4. c. 14. n. 3. : so that if the account of his lies uttered in the former words were exactly cast, I make no doubt, but the total sum would amount to millions. How many thousand years of fasting and other penance would the primitive Church have thought due to expiate so vast an untruth, which did appoint so long space of penance for lesser sins? And yet doth he marvel that men may need, & the Church grant Indulgences of a thousand years, which thousand years are understood of Canonical penance anciently used in the Church 
(e) Indulgentia tot dierum vel annorum etc. significat remissionem paenitentiae quae peragenda fuisset tot diebus vel annis, secundum veterem Ecclesiae ritum. Bellarm. l. 1. de Indulg. c. 9 , which still men are bound to practise, though the Church do not urge the public use thereof. But the sharpness of the punishment as sometimes in Purgatory, or the fervour of penance which some use in this life may satisfy the length of time, so that many thousand years sometimes may be satisfied with the fervent penance or sharp Purgatory pains of one year, or day 
(f) In hac vita paenitentia multorum annorum potest una hora persolui, si paenitentes temporis diuturnitatem vehementia charitatis compensent. In Purgatorio quoque acerbitatis vehementia faciat, ut debitum viginti millium annorum annis 300. vel 400. expiari queat Bel. larm. l. 1. de Indul. c. 9 : which truth supposed, it is easy to answer the ignorant cavils which the Bachelor maketh, at the granting of so many years pardon; because (saith he) Purgatory shall end with the world, and the world not last so many thousand years; which we confess to be true, and further add, that many thousand years of Canonical penance may be purged by the sharp pain of Purgatory in one day, or hour.  
14. It is clear therefore that the ancient Church did practise both imposing of penances for sins, and releasing of these penances by pardon, which Protestants cannot deny: but their answer is, that those penances which by Indulgence the Church did remit, were only appointed for order's sake as signs of hearty repentance, to terrify by that severity the faithful to satisfy the Church her discipline, not God his wrath. But will this devise serve their turns to obscure the clear truth? No. The testimonies of Fathers are plain, that those penances were necessary to satisfy the justice of God 
(g) Per paenuētiā Deo satisfacere. Tertullian. l. de penitent. : that by these satisfactions sins were redeemed 
(h) Satisfactionibus & lamentationibus justis peccata redimuntur. Cyprian. lib. 1. epist. 3. , God pacified 
(i) Dominus nostra satisfactione placandus. Idem serm. de la●sis. , his justice satisfied 
(k) Tum debet Sacerdos peccata dimittere, cùm viderit congruam satisfactionem. Innocent. 1. epist. 1. c. 7. , and his mercy obtained: so that Kemnitius a prime Protestant chosen among thousands to enter in the field against the whole Council of Trent, doth make this public confession of this truth. I know well (saith he) that the Fathers do too largely extend the Canonical discipline of penance; that Tertullian saith that sins are expiated by satisfactions; Cyprian, that by them sins are redeemed, washed, healed, and the judge appeased, Augustine, that God is pacified by satisfactions for our former sins 
(l) Kennit. in Exam. sess. 25. Concil. Trid.  etc. Thus Kemnitius writeth. And the like confession doth naked truth force Caluin unto, another chosen Champion of the new Gospel to encounter the Tridentine Council. I do see indeed (saith he) many of the ancient Fathers, I will speak plainly, in a manner all whose books remain, have erred in this point, or spoken too crabbedly, or 
(m) See Caluins Institutions translated into English. l 3 c. 4. n. 38.  harshly. Thus you see the Protestants are compelled to grant two points of Popery to have been the uniform doctrine of the ancient Fathers, and Church. First that penances, fastings, almsgiving, and the like, were necessary, and required by the primitive Christianity to satisfy God, not the Church only. Secondly that Bishops of the primitive Church did use to pardon these very penances, and satisfactions, even which were necessary to appease God's wrath, which is the doctrine of Pardons, and Indulgences which we maintain.  
13. Who will not laugh at armed heresy, that is driven by naked Popery, as she termeth this doctrine of satisfactions and pardons, from the field into a mouse hole, or some less honourable refuge? For whither will Protestants run, if we press them with the authority of the Fathers? Provocabimus (saith Kemnitius) ad locum communem, in quo ipsi Patres pronunciant, quid de hominum scriptis, sicubi à regula sacrae Scripturae declinare videntur judicandum 
(o) Kennit. in Exam. sess. 25 Concil. Trid.  sit. We will appeal and fly unto a common place, out of which the Fathers themselves pronounce what ought to be judged of the writings of men, when they serve from the rule of Scripture. Thus Kemnitius. And unto the like extremity is Caluin brought, who speaking of the Father's doctrine about the exercises of penance & satisfaction, whereon pardons are consequent The Reader shall pardon me (saith he) if I speak what I think, they seem to have stood too much upon 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 Pope's granting, to contradict all the ancient Fathers? And is not this the common place of all 
(q) Arians, Nos Scripturarum sumus Discipuli. Apud Aug. Nestorius, Cuius haec fuit scelera ta praesumptio, quòd sacram scripturam se solum, & primum intelligere, & alios omnes ignorasse iactaret. Vinc. Lyrinens. c. 4●.  Heretics, out of which they do pronounce (a fit Bench for such a sentence) that the Fathers, & Doctors of the ancient Church all, or in a manner all, swerved from the rule of Scripture, which never any did truly understand but themselves? In which common place M. Crashaw may seem to have been, when full of Protestant courage he dareth Papists, maintaining Pardons, 
pag. 114.  to appear before him. If lively faith and true repentance (saith he) be in a man, let us see that Pope, Cardinal, or other Papist, who dare say, that he shall not have full remission, that never saw, nor touched one of these Blessed Beads. Thus he.  
16. But Sir, except your lively faith, and repentance include more than I think you mean, to wit, sorrowful confession of your sins to a Priest, and doing penitential and satisfactory works, I will bring forth ancient Popes, and Papists, that will send your lively faith without confession unto hell, and your repentance without satisfaction to fry in Purgatory for many years 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 c●talogo Pontif. lit G.  Papist? Are you content to hear what he dateth say? Sins (saith he) are not only to be confessed but also we must seek to cancel them out of our souls by austerity of penance 
(s) Non solùm confitenda peccata, sed etiam poenitentiae austeritate delenda. l. 6. in 1. Reg. explicans 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 sins, if we neglect not to do competent satisfaction for them 
(t) miserando delet iam facta peccata, si non satisfactio congrua negligatur Enchir. c. 7.  And again: Let the sin n●r come to the Pastors of the Church that have the keys, and as an obedient child let him receive of the Ministers of the Sacraments, the measure of his satisfaction, and penance 
(u) Veniat peccator ad Antistites per quos in Ecclesia claves ministrantur, & à praepositis sacramentorum accipiat satisfactionis suae modum. l. 50. homil. homil. 50. c. 11. . And yet more plainly: It is not enough to amend our lives, and to leave our former evils, except we make satisfaction unto God for our sins already committed 
(x) Non sufficit mores in melius commutare, & à factis malis recedere, nisi etiam de his quae facta sunt, satisfiat Deo. Idem ib c. 15. . And seeing you would fain see a Cardinal teaching this doctrine, let S. Hierome appear, to whom some give that title 
(y) See Alphons. Ciacon. l. de Cardinalitia dignitate. . Let the sinner (saith he) wear haircloth, and bewail his sins, let him return to the Church out of which he was cast for his sins, let him lie and sleep upon sackcloth, punishing his former sinful pleasure with rigour, and severity of penance 
(z) Hier. Qui peccator est etc. cilicio accingatur, ingrediatur Ecclesiam de qua propter peccata fuerat egressus, cubet in sacco, praeteritas delicias vitae austeritate compenset. In cap. 1. joel. . Thus S. Hierome. Had not Caluin, and such delicious Minister's reason to condemn ancient Fathers as harsh, and crabby Doctors, that durst teach a doctrine so displeasing to flesh and blood? Neither will S. Ambrose, notwithstanding the Bachelors daring Papists, fear to profess himself a Papist in his sight, exhorting men, even to buy pardons with money given to good uses. We have many means (saith he) by which we may redeem our sins. Hast thou money? Redeem therewith thy sin. God is not saleable but thyself: thou didst sell thyself by sin, redeem thyself by thy works, redeem thyself with thy money 
(a) Habemus plura subsidia quibus peccata nostra redimamus pecuniam habes? redime peccatum tuum. Non venalis est Dns; sed tu ipse venalis es, peccatis tuis venundatus es; redime te operibus tuis; redime te pecunia tua. lib. de Helia & ieitm. c. 20. . Can any Catholic now living have spoken more Popishly than this Saint? Who yet saith no more than the holy Ghost by the mouth of Daniel did teach a sinner, Redeem thy sins with merciful deeds, and thy iniquities with alms to the poor 
(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 four Doctors of the Latyn Church, to which I might join the rest in all ages, who impugn the Protestant plenary Indulgence of sole faith, absolving from the guilt both of sin, and pain, without any pardon of the Church remitting the one or other; which Indulgence of this new Gospel 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 hody Lutheranicè vivemus, when they mean to be Indulgent to themselves, to take their ease, and give the reins unto lust, fear not to say, This day we will live Lutheran-like. By which we may perceive the folly, and vanity of our Bachelor, and his fellows that use to object pardons unto us, as an indulgent, and dissolute doctrine, wondering 
(*) pag. 104. It is strange that all Papists are not saved.  that we are not all saved: whereas the first thing of many we exact to salvation is the utter most which they require. For whereas we require in a sinner to obtain full pardon: first a lively faith in Christ: secondly hearty contrition for his sins: thirdly, humble confession even of his secret sins to a Priest, with full purpose to amend his life, and do the penance ●●ioyned: four, to exercise himself in some satisfactory works, to obtain the full remission of the reserved temporal pain: fifthly, that the temporal pain, which is only remissible by the Pope's pardons, be not remitted but upon just, and grave causes, and by injunction of some work, which though it be not rigorously equal, yet hath some proportion with the greatness of the pardon: whereas (I say) we require all these things; Protestants 
(e) M. Crashaw in his Virginian Sermon, no true Christians faith can fail either finally or totally. pag. 8.  teach that a sole act of true faith is sufficient, which once had can never be lost by adultery, or murder 
(f) Whitak. de Eccles. Controu. 2. q. 5. pag. 301. Si quis actum fidei habeat, ei peccata non nocere. Id quidem Lutherus affirmat; id nos onnes dicimus. , or any such crime; that by their Indulgence David still remained the child of God, and in his grace, even when he stained himself with these horrible crimes 
(g) Fulk in the Tower disputation the second days Conference. . Who ever preached, or granted such an ample, easy and plenary pardon, as this of Protestants is, if licence, and liberty to sin may be termed pardon? what marvel though Italian privy Protestants contemn the Pope's pardons, which are nothing to this of M. Crashawes granting, which we will leave him to preach in those privy Churches, for which both the doctrine and the preacher were more fit, then for so honourable an Auditory, as is the Temple.    

THE FIFTH CHAPTER. CONCERNING the Sacraments of Baptism, and the Eucharist, and sanctuaries, answering his tweluth and thirteenth wounds.  
HIs tweluth wound hath two parts, or sores, as he terms them. The first about the blessing of Bells, the second concerning Communion in one kind. And as in other parts of his Sermon he excelleth in folly, 
a pag. 115. usque ad 122.  and impertinent raising, any of his fellows, that have yet written: so here he striveth to surpass in impertinency and ridiculous absurdity himself, seeking in very sober sadness, and good earnest to prove, that we do truly baptise Bells: where if we answer him according to his folly, as the holy Ghost doth counsel 
(h) Prou. 26 v 5. Respond stulto juxta stultitiam eius. , and beat his own Babel about his ears, that he may feel (seeing he will not understand) his folly, he can have no cause to complain, nor the Reader to think, that we deal with him otherwise then he doth deserve.  
2. First then, no Protestant I think, will, and sure I am no true Christian can deny, but creatures are blessed, hallowed, and sanctified by God's word, and 
(i) 1. Tim. 4. v. 5.  prayer unto certain special uses in his divine service, which ever both in the old, and new Testament hath been practised by the Church: neither need I stand to prove so clear a thing; but a question may be to what uses these creatures of God may be hallowed by his word, and by the prayer of his Church. Three uses concerning the divine service, we may imagine of these creatures. The first Natural, which I call that use these creatures are by their own nature apt to be applied unto, as Churches for Christians to meet, Bells to call them together, Chalices to contain the consecrated wine and blood of Christ; and unto such ends I think no judicious, and moderate Protestant will deny but creatures may be hallowed by the Church, which 
(l) That the Church doth consecrate divers outward things to the use of God's service. l. 4. c. 31. p. 266.  D. Field doth grant in express terms.  
3. The second I term Sacramental, because they serve as the matter of Sacraments which remit sin, and infuse grace, as water in Baptism, bread and wine in the Eucharist. And here all Catholics do agree, that the Church cannot hollow nor design any element, or creature, to be matter of a Sacrament, besides these which God the Author of Grace hath appointed for that end; so that she can neither give Baptism in wine, nor the Eucharist in water, nor any other kind of drink, then that which Christ instituted. Wherein some Protestants 
(m) Caluin, Beza, and the Church of Geneva. Pro vino aliudin ijs regionibus usitatae potionis genus usurpare Sufficit quòd ijsdem in genere symbolis nempe cibo & potu utamur. Bez. ep. 25.  are exceeding bold, teaching, that when bread and wine be wanting, the communion may be given in any other proportionable meat and drink, that are more usual in those places. And I have credibly heard, that in England sometimes Ministers presume to give Baptism in the juice of herbs, or flowers, as in Rose water, which for want of the true matter, are not indeed Sacraments, nor the children christened which receive them. But though the Church cannot appoint the matter of Sacraments, yet those kind of creatures which God hath designed for that use, she may bless, and hollow to that end, as water in Baptism, bread and wine in the Eucharist; which also is clear, and Doctor Field doth likewise grant 
(n) The Church daily sanctifieth the creatures of God, to be the matter of his Sacraments. l. 4. c. 31.  it.  
4. The third use of these creatures may be termed Supernatural, that is, to work certain miraculous, & strange effects, which surpass the power of their nature, as to expel Devils, heal diseases, and the like; and herein the controversy betwixt us, and Protestants doth consist, whether the Church may hollow creatures to work these effects, namely to expel Devils. Doctor Field doth grant, that such as have the gift of miracles may bless, and hollow creatures, bread, wine, oil, and the like, to work miraculous effects. So did the Saints both of the old, and of the new, as he doth confess of an holy man called joseph, whom S. Epiphanius 
(*) Haeres. 30.  doth write to have caused a fire to burn which the Devil hindered, by hallowing water, and casting it into the fire: but such as have not the gift of miracles (he saith) may not hollow creatures for those uses which they have not power to effect. Where first I do not see how speaking consequently, he can deny, but the Church may hollow, and bless creatures to expel Devils out of men's bodies, or other places, seeing Christ hath given her power and authority over Devils to command them, as the use of Exorcisms may witness, which have ever been in the Church, and Ministers specially ordained with authority for that 
(o) See jodocus Cocc. tom. 1. l. 4. art. 7.  office. And though the Church had not this power, which daily experience doth show she hath; yet the promise which Christ hath made to hear her prayers 
(p) Matth. 7. v. 7. & 10. Marc. 11. v. 24. Luc. 11. v. 10. joan. 14. v. 13. & 15. v. 7. c. 6.23. ep. 1. joan. c. 3. v. 22 , may suffice, and be a sufficient warrant, that she may hollow creatures by her prayers, desiring God, that at the presence of them the power of the enemy may be restrained, his fury kerbed so far forth as God shall see it to be for the good of them, that having faith in her prayers, and Christ's promises unto her, do use such creatures against their Ghostly enemy; the application and use of which creatures is a kind of prayer, representing unto God, & renewing the former petitions and prayers of the Church. And in this sort are bells hallowed against Devils, specially to restrain their power in the air, wherein they are more potent 
(q) For which cause the Apostle nameth the Devil Prince of the air. ad Ephes. c. 2. v. 2 and spiritual wickedness that are in high places. Ephes. 6. v. 12. : the ringing of which bells by Christians is a kind of virtual prayer wherewith God is moved to mercy, and the Devils frighted, as innumerable examples do sufficiently prove of divers witches, whom the Devils that carried them in the air, frighted by the sound of the sacred Bells, have let fall, whereof I could bring some certain, and recent 
(r) Martinus Delrius l. 6. c. 2. sect. 3. q. 3. Binsfeldius de confess. malefic. post conclus. vlt. dub. 6.  proofs.  
5. And like to these Bells of Christians were the trumpets of the old Testament, which 
(s) Num. 10.  Moses made by God's order, to call the people together, to give them sign when to march, when to fight, which trumpets josephus describing, saith, that their end was like to a bell 
(t) Desinebat in extremitatem campanulae similem. l. 3. Antiq. c. 11. , the sound of which trumpets was a prayer in God's ear, moving him to mercy, and to deliver them in their distresses. For thus doth Moses' promise; Clangetis ululantibus tubis, & erit recordatio vestri coram Domino Deo vestro, ut eruamini de manibus inimicorum vestrorum 
(u) v. 9 . You shall sound your trumpets, & the remembrance of you shall mount before your Lord God, that you may be delivered from the hands of your enemies. Now is not God as prone, and ready to defend the Church as the Synagogue? What virtue to move God was in these trumpets, which is not in our bells? Why should the sounding of the one, rather than the ringing of the other, if it be done with equal devotion and faith, be a prayer, carrying up the memory of his servants unto God's throne? Certainly this practice of the old Testament may more justly move any Christian to allow this blessing of Bells, than all the cavils and scoffs, wherewith our adversaries deride it to refuse the same: and the sound of these trumpets in any judicious, and religious care will be able, I do not doubt, to drown the loud clamours, and cries, which our Bachelor, and his fellows roar out against this ancient rite and ceremony of the Church.  
6. Now concerning the ceremony of washing the Bell, which hath been used many hundred years in the Church, whereof Alcuinus 
(*) He lived ann. 800.  our learned Countryman, and Master to Charles the Great doth write, as of an ancient custom in his time 
(x) Neque nowm videri debet, campanas benedicere, & ungere, & eye nomen imponere. de divin. office de sabbato sancto Paschae. , I see no reason why the Bachelor should mislike it, rather than the washing of Churches, Altars, and Agnus Dei, which ceremonies used in bells and all the rest, are referred to the same end to express the purity of life, and other properties which ought to be in a preacher anointeth the same in the name of the Trinity, betwixt which two actions, passeth a great space of time, the office of that solemnity being very long. Now the Bachelor joineth together the beginning, and end, head, and foot, washing and anointing. The Bell is washed (saith he) and anointed in the name of the Trinity; so couching together his words, that the Reader may be deceived, to think that the Bell is both washed, and anointed in the name of the Trinity, which is a manifest slander: yet if he be charged with that sense, he may say, he referred the name of the Trinity unto the anointing only, not to the washing. Now is this sincere dealing? Is there any conscience in such proceeding, specially after such Protestations of truth? By the like juggling together of actions that are divided, one might prove that meat is christened, and baptised, because it is washed, and blessed in the name of the Trinity, to wit, washed by the Cook before it be put into the pot, and blessed by the Priest in the name of the Trinity when it is brought to the table.  

A most gross lie about baptizing bells.  9 The second untruth is yet more gross, and apparent, to wit, that the Pontifical reform by Clement the eight, doth appoint, that the Bell must have Godfathers, and they to be persons of great note. For in that Pontifical of God fathers, either of great or little note, there is no mention at all, as any that will look into the book may see; so that this untruth is palpable: but whether it be a low or loud lie, 
pag. 120.  a base or an alt, let the Reader judge, & wonder at this Minister's impudence. That we give a name to the Bell, as we do to the child, and that none must wash the Bell but the Bishop, are other two untruths. For we give not names to bells as we do to children, calling them john, or Mary, but as we do to Churches, calling them S. Marry, S. john etc. because they are dedicated unto them, as the like naming of Churches even Protestants in England observe. The bell also is washed by the Acoluthi, or Ministers which assist the Bishop, who are not Priests, whereof any that hath seen this Ceremony can bear witness: so that you shall sooner find fishes on a mountain, than any true sentence in this railing invective.  
10. No less false, but much more foolish is that which he saith, that in the baptism both of bells, and children we use cream, and salt. For cream is so strange a ceremony in our Church, 
See the Catholic Manuals.  that it may seem he did dream of eating a mess of Cream with his Gossips at Pemlico, when he put it into his sermon. Salt we use in the baptism of children, laying salt on their tongues, praying they may have salem sapientiae, the salt of wisdom, 
See Coccius in Thesauro. tom. 2. l. 5. c. 17.  which ceremony is very ancient, to which S. Augustine seemeth to allude, saying, that from the very womb of his mother he was marked with the sign of the Cross, and seasoned with the salt of Christ, thereby expressing his affection to Christianity & baptism. But that in the blessing of the bell we use salt, laying the same on the bells tongue or clapper, I find no such ceremony in our Pontifical, neither is it like to be made a ceremony in our Church till M. Crashaw come to be Pope. And seeing he saith we use spittle in the baptism of the child, I somewhat marvel, he doth not also add that we use the same in the blessing of the bell, spitting into the bells mouth, as they say we do into the child's. And I much fear this Minister hath not been Christened as S. Augustine was, nor had his forehead marked with the sign of the Cross, nor his mouth seasoned with the salt of Christ, for want whereof the one is so void of shame, & the words of the other so destitute of sense, that he neither bl●sheth to utter known untruths, nor perceiveth himself to speak palpable fooleries.  
11. Among which (to note one or two) this is very notorious, that he saith we pray for the bell in the blessing thereof, to wit when we pray, that at the sound of the bell, the deceits and fantasies of Satan, the danger of whirle-wynds, thunders, lightnings, tempests, may be driven away, and that devotion may increase in Christian men when they hear it, 
M. Crashawes extreme sottishness and want of salt.  that such as come to Church at the sound thereof may be free from the temptations of the Devil. These prayers doth this wiseman cite, and avouch that in them we pray for the bell, yea that we ask greater things for the bell then for the child (excepting salvation) which little grain of salt he strait let's fall out of his mouth, saying absolutely, that the prayers for the bell are for greater purposes: what man of judgement doth not laugh at this folly? 
pag. 118.  For are the aforenamed things beneficial unto bells? Can faith and devotion increase in them? Do they fear to be scared, tempted, or deceived by the Devil? Do they care whether it be fair or foul weather, thunder, or sunshine, calm or storm? How then do we pray for bells, which the things we pray for do neither help nor hurt? Can any thing be more void both of rhythm and reason, salt, and season, than this speech?  
12. But no where doth he more discover his want of reason, then in the manner of his argument out of an accidental, and generical likeness, which the blessing of the bell hath with a child's Christening, inferring the same to be Baptism in this form. They give a name to the child, so they do to the bell, 
Incredible folly.  the child must be washed in water, so must the bell, the child must be crossed, so must the bell, the child must be anointed, so must the bell, they pray for the child, so they do for the bell, nay at the washing of the bell, more prayers are made, and more psalms read: Ergo, it is a more solemn Baptism then that of the child. This is the argument wherein he doth triumph against Bellarmine, not perceiving silly Bachelor, that by a like discourse one may infer, that a Bel-wether, or any other bruit creature is as good a man as he is, in this form (which if his be good) doth no less infallibly conclude. W. Crashaw hath head & brains, so hath a Bell-wether, nostrils, lips, mouth, teeth and tongue, so hath a Bel-wether, flesh and blood, skin & bone, so hath a Bel-wether, nay a Bel-wether hath four legs, whereas he hath but two, and a long tail, and horns, which he perchance wanteth, ergo, a Bel-wether is at least as good a man as M. Crashaw. This argument I hope doth make his folly apparent to every reasonable man, and sensible to himself, which I have proposed, not out of malice to the man, whose credit I do not desire to impair, further than he doth abuse the same to the prejudice of his soul, and of other ignorant & credulous people, the desire of whose salvation hath made me labour to make this folly of this sottish slander so apparent, that if this Bachelor, or any other of his fellows presume to bring the same hereafter, they may hiss him out of pulpit, except he can show that there is greater likeness between a bell blessing, and a child's baptism, then betwixt a Bel-wether and himself, which he will never be able to do; nay I am content that any man endued with reason be judge, whether there be not greater likeness between a Bel-wethers head, and his, then is between the receiving of a christened creature into God's Church, and the hanging of a bell that is blest in the steeple, which he makes the first, and head of his twelve similitudes betwixt them. And if the Bel-wether want a reasonable soul, wherewith the Bachelor is endued, so likewise the washing of the Bell doth want the prescribed form of words, wherein doth consist the form of Baptism, and if he can prove that that blessing may be truly said to be Baptism, without the form thereof, in any Christian University of the world I will undertake to prove in the same, that a Bel-wether may be truly said to be as good a man as he is, though it want a reasonable soul.  
13. One thing only in this Babel may require an answer, & the Reader desire to be satisfied, what is the cause a Bell must be blessed by a greater Minister than the Child is, 
Why the Bell is blessed by a greater Minister than a child is baptized.  to wit, by a Bishop, & longer prayers made at the blessing of the one, then in the baptism of the other. To this I answer, that the reason is, because baptism is a Sacrament, the virtue thereof doth not depend on the goodness or greatness of the Minister, nor on the Church's prayers, but hath infallibly effect by Christ's institution, and word, & therefore neither are the prayers so long, nor the Minister requisitely so great as a Bishop, this Sacrament also being so necessary for all, God would not have the administration thereof tied unto Bishops who are but few, nor ever at hand. But the Bells blessing hath virtue from the authority of the Church, and the efficacy of her prayers, and therefore this blessing is of more virtue, when both the Minister thereof is of greater power, and the prayers used thereat more devout, & pleasing unto God, so that the greater solemnity in this blessing, than in that of baptism, doth rather prove against our Bachlour then for him, that one is a Sacrament and not the other. And thus much which I confess, is too much of such a Babel.  

The second sore of his tweluth wound, concerning Communion in one kind.  
14. I see no reason why the Bachelor might not have made this a distinct wound, 
pag. 120. 121. 122.  being a slander, or cavil, no less different from the former than any of the rest, perchance he was resolved not to exceed the number of twenty, or else having handled the same once before in this sermon, this repetition he thought not worth the name of a wound. Howsoever, we will briefly examine, and answer what he saith in either place, and show how notoriously he doth corrupt not only the holy Council of Constance, but also the story of the Gospel. 
pag. 47.  Whereas (saith he) it is known, and granted that Christ at his last supper ordaining the holy Communion did consecrate and give it both in bread, and wine, and commanded his Ministers after him, Do this: and yet for all that comes the Popish Council of Constance, and calls it a perverse fashion, and ill order to give the people the Sacrament in both kinds, and do further decree, that 
(d) Concil. Constant. sess. 13.  Notwithstanding Christ ordained the Sacrament in both kinds, and though the eldest Church did so receive it: yet for all that this custom is lawfully, and laudably brought into the Church, that the laity shall receive in one kind only; and that whosoever shall hold the contrary, shallbe proceeded against as an heretic etc. This is the Canon of the Council cast in the mould of M. crashaw's head, out of which he seeketh to wound the Pope and the Church of Rome with the poisoned bullet of Blasphemy, saying, the Pope denieth the cup in the Sacrament to the laity though Christ ordained the contrary. But read the Canon in the Council, & you will marvel at the impudence of this Minister, changing the shape, form, sound, and sense thereof, for thus the Council defineth, 
(e) Licèt Christus post coenam instituerit, & suis discipulis administraverit sub utraque specie panis & vini hoc venerabile Sacramentum; tamen hoc non obstante sacrorum Canonum laudabilis, & approbata consuetudo Ecclesiae seruavit, & servat, quòd huiusmodi Sacramentum non debeat confici post coenam, neque à fidelibus recipi non ieiunis etc. Synodus Constant. ses. 13.  Though Christ did institute the Venerable Sacrament after supper, and administer the same in both kinds to his Disciples, yet the laudable authority of sacred Canons, and approved custom of the Church hath practised, and doth still practise, that the Sacrament ought not to be consecrated after supper, nor be received of the faithful but fasting. This is the true Canon, no more like that of M. Crashawes making, then is an apple to an oyster, or a figtree to a Fox. For by these words it is apparent, that the non obstante is not referred to Christ's ordination or commandment of both kinds (which commandment the Council doth expressly define in that Canon that Christ never gave) but to the celebration after supper, not commanded by Christ, but so practised by him upon a special reason, which notwithstanding the Council defineth that the Sacrament is not to be received but of such as are fasting. Neither can I see which way the Bachelor having perused diligently the Canons, and the whole scope thereof, could without wilful malice mangle the text, leaving out after supper, and fasting, except it be, that he perused the same after the supper of a Puritan fast, kept with good wine and venison 
(f) Their gluttony, & chamber cheer which they call fasting, & colour with terms of godly exercises. Sutclif. in his answer to a libel supplicatory pag. 89. , which might perchance make his pen stagger, when he wrote out the Canon. And herein he bringeth no new corruption, but followeth the lying steps of his Father Luther, who long ago slandered the Council of the same blasphemy, corrupted the words of the Canon in the same manner 
(g) Luth. in disput. contra Conc. Const. , for which Bellarmine 
(h) Bellar. l. 4. de Euchar. c. 26.  doth challenge him, as even the Bachelor doth acknowledge 
(i) pag. 48. , who nothing moved therewith, do what we can, will needs run headlong into the same pit of falsehood, though he see it in Bellarmine's books gaping before him, trampling upon the text of the Canon with the same impure, and shameful corruption. Such is his desire to cleave to his Father, giving us just cause to say of him, what Christ said of the Devil, mendax est, 
(k) joan. 8.44.  & pater eius, Englishing the words as a Minister did, he is a liar, and so was his Father before him.  
15. But not only this Bachelor dareth corrupt the Canon of this Council, 
pag. 47.  but also falsify the words of Christ, and story of the Gospel, to make the Council seem to have crossed, and contradicted the same. It is known and granted (saith he) that Christ at his last supper ordaining the holy Communion did consecrate, and give it both in bread, and wine, and commanded his Ministers after him Do this. Where you see he would have his Reader think, that Christ spoke the commanding words, Do this, of the Sacrament in both kinds; in proof whereof he saith in the margin, See all the Evangelists, and S. Paul 1. Cor. 11.23. which at his request we have done, and find great want of conscience in this pattern of truth, & small respect to Gods sacred word. For I find that not all the Evangelists as he saith, but S. Luke 
(l) cap. 22. v. 19  only makes mention of the precept, Do this, who noteth expressly the same was said of bread only, as the Church of Rome doth practise, saying, that Christ took bread, gave thanks, brake, and gave to his Disciples, saying, This is my body, Do this. But of the Chalice he saith, that Christ did bless and give to his Disciples, but not together this precept, Do this, so directly doth S. Luke contradict the Bachelors Gospel, that Christ said of both kinds, Do this, S. Paul also speaketh of the same precept 
(m) 1. Cor. 11.23.  though not according to M. crashaw's Gospel, but with S. Luke, that Christ said of the Sacrament in form of bread absolutely, Do this in remembrance of me, but coming to the Chalice, his divine wisdom foreseeing, that heretics would be more greedy of wine, than bread, doth change his phrase, and manner of speech, saying conditionally, Do this (as often as you drink) in remembrance of me, not absolutely commanding the faithful to drink of the cup, but only requiring when they did drink, to drink in remembrance of him, leaving it either to their private devotion, which was the practice of the primitive Church, which did use indifferently the Sacrament in one, or both, as Bellarmine 
(n) lib. 4. de Euchar. c. 24. , and other Catholics do demonstrate, or to the Church's determination, which upon just reasons doth forbear to give the cup unto Lay men. Wherein the Church doth not offer them wrong, as the Bachelor cavilleth, seeing in her doctrine, and in truth they receive every drop of Christ's precious blood under form of bread. Neither do we deny wine to our Communicants, which though it be not consecrated, yet doth as truly, and really contain within it the precious blood of Christ, as doth the wine of Caluins' supper 
(o) Corpus Christi à nobis (in coena) tanto locorum interuallo distat, quanto caelum abest à terra. Calu. in consensione de re Sacramentaria in fine. , by which no less than by his, they may mount to remember, and to drink by faith the blood of Christ in heaven. Heretics in deed have offered the wrong, not only to Lay men, but to the whole Church, taking away the Real presence of Christ's body, and blood, the very essence, form, glory, and splendour of the Sacrament, who exclaim against us for bereaving the people of a cup, in their doctrine no more in substance then ordinary wine, or not giving them the sole accidents of wine, as we teach, who give (as hath been said) the blood also with the body in the form of bread, wherein they may seem to deal with the Church of God, like a caviller that having devoured the oyster meat, should deliver unto the owner two empty shells only, bitterly exclaiming against another, who restoreth the oyster whole, and entire, though but upon one shell. But to return to M. Crashaw, you see he is no less bold with the Lord then with the servant, corrupting the story of his Gospel no less than the text of the Council, charging him to have given a precept which he never gave, to take occasion thereby to slander the Church his spouse of neglecting a duty, to which she was never bound.  
16. And that Christ did give no such precept of communion in both kinds, I dare appeal from Luther to Luther in the same sort as Plutarch doth report a woman did from Philip to Philip, from him distempered with wine, to him sober. For though love of wine, and women the cause of Luther's Apostasy in which he did daily increase, as did in him the love of his Gospel, may seem in the end to have in a manner bereaved him of his wits; in which fit he wrote, that to multiply, and increase was a precept, and more than a precept 
(p) Luther. serm. de Matrim. tom. 5. Wittemb. 119. , and to drink wine in the Lord's supper a commandment of the eternal King 
(q) Lib. de captivit. Babyl. c. 1. , though also afterward growing worse, and worse, drunken more with heresy then with material wine, though well tippled with both, he sets up the non plus ultra of obstinate malice, saying 
(r) Si quod Concilium statueret aut permitteret utramque speciem, nos nequaquam utraque uti vellemus, sed in despectum Concilij una aut neutra, aut minimè utraque uti vellemus etc. Luther. in formula Missae cited by Hospin. Histor. Sacram. p. 2. fol. 13. a. : If the Council should in any case decree communion under both kinds, lest of all then would we (saith he) use both kinds, yea rather in despite of the Council, and that decree, we would either use one kind only, or neither, and in no case both: where guided by the spirit of giddiness, he doth expressly contradict the commandment, and institution of Christ, falling into that blasphemy in plain terms, whereof he doth falsely accuse the Council. Which spirit of heresy, and contradiction seemeth also to have conquered in Luther the strongest of all his loves 
(s) Nothing is more sweet than the love of a woman. etc. Luth. in a marginal note upon the proverbs. c. 31.10. , and the most essential point of manhood in him to marry a wife 
(t) Quàm non est in meis viribus ut vir non sim, tam non est mei juris, ut sinc muliere sim. Luth. ser. de matrim. ubi supra. , which though a precept, and more than a precept, yet, if the 
(u) Idem tom. 2. oper. Germ. fol. 214.  Council should grant Churchmen liberty to do it, he would think that man more in God's grace, who during his life time kept three whores, than he that married according to the councils decree, and that he would command (whose commandment must conquer the precept, and more than precept of God) under pain of damnation, that no man should marry, upon that grant, but live chaste, or else not despair though he keep a whore: though I say Luther did thus both write and preach in his drunken fit, yet when he was more sober, though an enemy to the Roman Church, the force of truth made him pronounce this moderate sentence, that Christ in this matter, in receiving in one, or both kinds, commanded nothing as necessary, and that it were better to embrace peace then to strive about the kinds 
(x) Quamuis pulchrum quidem esset utraque specie in Eucharistia uti, & Christus hac in re nihil necessarium praecepit, praestaret tamen pacem sectari quàm de speciebus contendere. Luth. ep. ad Bohemos. pag. 121. ; which sober sentence doth show that M. Crashaw was scarce sober when he wrote, that we are plain Statesmen, and Politicians, who have nothing in our heads but to maintain the height of our Hierarchy, and Majesty of our Monarchy, seeing we will not amend that, which we see and know to be contrary to Christ's institution, and whereof many of the better sort of ourselves are utterly ashamed.  
17. Thus he rageth: but as for Politicians, & Statesmen, that term may best agree to himself, who is a man of so great policy, and a Minister of so simple truth, that he doth confess, that he made public this sermon to justify the state, much more than honour the truth, which promise he doth accordingly perform, as may appear by the last words of this invective, that we know and see our practice to be against the institution of Christ, and that many of the better sort of ourselves are utterly ashamed of communion in one kind, not citying either in text, or margin any Catholic author, many or few, better or worse that were either outwardly or inwardly ashamed of this practice, which is a sign, 
The Kingdom of Christ consists not in material wine.  that he doth here utter a lie without shame, which can be small honour to the truth, howsoever it may justify the state. That we have nothing in our heads but to maintain the height of our Hierarchy, and majesty of our Monarchy, is a speech that hath a little rhythm in sound, but no reason in sense, a wanton playing on the letter, without truth in the matter. For either he doth place glory, and majesty in a cup of only wine, or in the precious blood of Chest contained in the cup: if in a cup of wine only, therein indeed doth consist the Kingdom of Bacchus, not of jesus, the power of Cupid 
(y) Vinum in quo est luxuria. ad Ephes. 5. v. 18. , not of Christ whose wine breedeth Virgins 
(z) Zachar. 9 v. 17. . To the height, or rather depth of which drinking Hierarchy, Luther attained, who as his scholars writ as a great wonder, could drink deeper into a pot, than any other new Ghospeller, the Creed, the Pater noster, and Decalogue at a draft. But if the majesty, and glory of a Christian doth consist in the real receiving of the precious blood of Christ, the Laity is not deprived of this dignity, and honour, by our doctrine, who teach that they do no less truly and really than Priests receive every drop of Christ's blood, together with the body under the form of bread. And if we have nothing in our heads (as indeed we should not) but the height of the celestial Hierarchy, and the majesty of God's blessed Kingdom, to this we may no less certainly attain by eating the body of Christ, together with his blood under the form of bread only, then by eating and drinking the same in both kinds, seeing Christ saith, I live by my Father, 
joan. 6.  and he that eateth me shall live by me. He that eateth this bread shall live for ever. Finally speaking of outward pomp, I see not why our Hierarchy might not seem as high, and our Monarchy as full of Majesty, though we gave the Sacrament in both kinds unto lay-men, did not other reasons urge to this order besides pomp, and Majesty, though the Bachelor very charitably without fear of rash judgement saith we have nothing else in our heads. Which reasons, he that desireth to be further satisfied in this point, may see alleged by Bellarmine 
(b) lib. 4. de Euchar. cap. 28. , and Becanus 
(c) tom. 2. de commun. sub utráque specie. c. 8. , and so discover the vanity, and falsehood of the Bachelor, that doth measure the emptiness of others heads by his own.   

The thirteenth wound about sanctuaries, as impudent, accusing the Church of Rome, as guilty of all the bloodshed upon earth.  
18. THE thirteenth wound, and the first dish of his second table (for the Bachelor parteth his feast of falsehoods, and banquet of slanders into two tables) is that we allow sanctuaries for wilful murder, whence he inferreth that ours is a bloody Church, defender of blood, and murder, weltering, and wallowing, and bathing herself in blood, having made herself accessary by this doctrine, and practice, to all the murders, & bloodshed upon the earth: for to maintain (saith he) so many refuges, and defences for a sin, is to maintain the sin itself. Thus he. Where to omit weltering, wallowing, and bathing in blood, phrases which might better become a Butcher, than a Bachelor, I wonder what Protestants think lying, and railing is, if this wound of M. Crashaw be not railing, the vanity and falsity whereof is such, as the very ground or principle whereon it is built, to wit, that to maintain many Sanctuaries, is to maintain the sin itself: containeth blasphemy against God, who in the old Testament did allow sanctuaries for some offenders, namely in the case of manslaughter, when in casual frays they should chance to kill their enemies 
(d) Qui non est insidiatus sed Deus tradidit illum in manus eius, constituam ei locum ad quem fugere debeat. Exod. 21. v. 13. Parcit illi (lex) qui justo dolore provocatus inimicum occurrentem occidit. Hieron. Oleaster in illum locum. , and yet none without blasphemy can affirm God to have been a maintainer of that sin, or that he did welter, and wallow, and bathe himself in blood. And this privilege to protect offenders that fled unto them, Christian Churches have enjoyed ever since Constantine's days, that is, from that time that Christians had publicly Churches in the world. The Council of Orleans above a 1100, years ago, speaketh largely of this immunity, and defineth in this sort. Concerning murderers, adulterers, and thieves that take sanctuary in the Church, that shallbe observed which the Ecclesiastical Canons have decreed, and Roman laws appointed, to wit, that it is not lawful to pluck away offenders either from the Court of the Church, or house of the Bishop. Before which Council S. Augustine 
(e) Epist. 187. add Bonifac. Orosius writeth of Masceril punished by God's special providence for violating this immunity of Churches. l. 7. c. 36.  maketh mention of this immunity, reprehending the Earl Bonifacius for presuming to take by force a malefactor out of a Church. And who doth not know how generally received the custom was in S. Chrysostom's days 
(f) In the year 399.  when the Eunuch Eutropius a wicked man, as great an enemy of the Church, as a favourite of the Emperor Arcadius 
(g) 
Socrates l. 6. c. 5. Sedulò dedit operam ut lex ab Imperatoribus promulgaretur, ne quisquam ad Ecclesiam tamquam ad asylum profugeret, sed ut ij qui eò profugerant inde abriperentur.  
Simulatque promulgata fuit, Eutropius in offensionem Imperatoris incurrens confugit ad Ecclesiam. Socrates ubi supra.   having caused the said Emperor to make a law against the immunity of Churches to defend malefactors that fled unto them, few days after the promulgation of that impious law, was forced, being accused of treason against the Emperor, to fly & take Sanctuary therein himself, whom the Emperor following stayed at the Church door, notwithstanding his law, Altar reveritus, as S. Chrysostome saith, bearing such reverence and respect unto the Altar, on which he knew the body and blood of Christ was offered 
(h) Chrysost. tom. 3. homil. in Eutrop. That the coat or the flesh itself of Christ jesus had not this privilegde to be a sanctuary unto offenders. pag. 128. .  
19 By which you may gather the profaneness of this Bachelor who dareth avouch, that the running even unto Christ in person and touching his garment ought to be no defence for a malefactor showing that in such a case he would be ready to kill such guilty persons, even at the feet of Christ, sprinkling their blood upon his garments, or the most respect he would bear him, were to draw such a malefactor by violence, without his leave, from his feet to kill him, more barbarous than the Barbarians themselves, who in the Sack of Rome spared all that fled unto Christian Churches, as S. Augustine writeth 
(i) August. l. 1. de civit. c. 6.  which respect and reverence unto Christ is the cause that some 
(k) Hostiensis in c. Eccles. de Immunit. Ecclesiarun Navar. in manu. c. 25. Suarez l. 3. de relig. c. 9 in fine.  say, that a malefactor flying unto a Priest, carrying the most divine Sacrament in the streets, aught to have sanctuary by Christ's person present in that sacred host, which the Bachelor rageth against, calling that most divine Sacrament blasphemously our Breaden God, not knowing what we believe, that it is not bread, but the body of Christ, as the ancient Church did: with greater reason he might object a breaden God unto his Father Luther, who joineth bread with the flesh of Christ in his supper. Neither is the Bachelors argument against Sanctuaries drawn from Christ's example beating buyers, and sellers out of the Temple worth a rush, seeing all teach, the Church cannot be a Sanctuary against such sins as are done in the Church, the man deserving not to enjoy the privilege of that place, the sanctity whereof he doth profane 
(l) Frustra invocat auxilium legis, qui committit in legem. . Can he prove that Christ did drive out of the Temple any malefactors that had run thither for refuge, he might seem to speak something to the purpose, but such a bloody mind was as far from him, that was meek and humble of heart, as it was natural unto Caluin, who without any necessity, and being superintendant of Geneva, did sometime sit in judgement upon criminal causes and pronounce sentence of death upon the guilty 
(m) This doth Heshufius a famous Protestant report of Caluin from the mouth of those that saw him do it. In assert. contra blasphemam Caluinist. exegesim. vide Prateolum verbo Caluinistae. .  
20. And as Caluin took such delight to be a judge, & dealing in bloody matters, his scholar M. Crashaw seemeth no less to long to be hangman, raging that by our Sanctuaries some be kept from his claws: which greediness of blood makes him think they are more than indeed they are, to wit, that the allowance of Sanctuaries even for wilful murder is practised in Countries Catholic, which is most false. For though some Divines hold, that such murderers may enjoy the benefit of Sanctuaries, and that only treacherous murderers are excepted by the sentence of God, if a man kill his neighbour of set purpose, and by lying in wait for him, thou shalt take him from my altar, and let him die 
(n) Exod. 21. v. 12. ; of which opinion our Bachelor saith Anastasius Germonius is: out of whom he citeth much, I do fear with the same treachery he hath used commonly withal our Authors, as hath been showed, though I cannot therein convince him, not having seen that Author. But howsoever he and others hold, that a Church may be a Sanctuary for such a murderer, yet the common opinion is, that wilful murderers enjoy not that privilege, and the practice generally received in Catholic Kingdoms is agreeable unto this doctrine, as 
(o) Contrarium tamen saepe fit in praxi, propter plurium Doctorum setentiam. l. 2. var. resolute. c. 20. n. 7. §. In his & § Nono.  Couarruuias doth witness, not permitting Churches to be Sanctuary for such offences; which cases of exception, not expressed in the Canon laws; yet custom therein is equivalent unto a law 
(p) In casibus exceptis in iure vel aequiva lenti consuetudine, extrahi potest delinquens. Ita Doctores omnes.  as our Doctors uniformly teach, by which custom neither ravishers nor thieves have benefit of sanctuaries 
(q) Suarez l. 3. the relig. c. 11. n. 4. Fures simplices non gaudent hac immunitate, ex consuetudine. Suarez in loc. cit. Nec raptores virgin. n. 27. : so that if this Minister mean to be a Hangman in a Catholic Kingdom, he shall not have his power so much abridged by sanctuaries, as he doth imagine.  
21. This being the doctrine, & practise of our Church, you may perceive this Bachelors folly, who cannot keep his tongue from railing, though he speak not a wise word, nor any thing to the purpose, declaiming, that this Doctrine of Sanctuaries is the cause, that poysonning, and stabbing, and killing, and all kind of blood shedding is rife in Popish states, and, that murderers, adulterers, and ravishers find favour in the Pope's law, for they are, saith he, amici Curiae: but thieves and robbers are not so: & such like babels he heapeth together without any judgement or truth: for why may not thieves and robbers be accounted amici Curiae, aswell as murderers, and adulterers, but only that the Bachelor will make the Pope's friends whom he pleaseth? And to show that he doth it by his lying art, in which he that hath not a good memory will often contradict himself, in this very wound he maketh thieves whom now he rangeth among the enemies of the Pope, that cannot enjoy sanctuaries, such friends of this Cour● that he saith the vildest thief (by our doctrine of sanctuaries) may easily escape the halter at Rome. As for poisoning and stabbing, and such like assassinats, who doth not know that they are treacherous murders, for which no Sanctuary is allowed by the general practice of the Church, as even he doth confess.  
22. And seeing such kind of murders be most practised by Italians, when they mean to be revenged of their enemies as the world knoweth, how can our sanctuaries be the cause of such murders, in which they can find no defence by our law, and practise? Who doth not see how malice blindeth this poor Minister? Which doth more appear by this argument à fortiori, which he makes. If this be so (saith he) so far from Rome as Portugal, than we may easily judge how the world goeth in Rome and near it, which is gross ignorance, and folly. For Churches in Rome, and near about, are not sanctuaries for any offence against even the secular judges of the Pope, as Navarre noteth 
(r) In urbe, nulla Ecclesia utitur hac immunitate adversus judices etiam saeculares Papae. in man.. c. 25. n. 18. : so that Churches in Rome with less show of reason are traduced, as causes of murder then in any other City. And as for Portugal, the same Navarre saith, that no Sanctuary is there allowed for any murder, no not for them that kill their adversary in the field 
(s) Secundum leges Lusitaniae usu relapsas qui alium de proposito aut in duello occidit, aut percutit, non gaudet hac immunitate. in man.. c. 25. n. 21. . Neither doth Oleaster 
(t) In c. 4. Gen.  complain thereof, but only that some did escape justice by pretending to be in Orders when they were not, or by taking upon them Orders after murder committed, which is contrary to the discipline of our Church; by whose laws, wilful murder maketh a man irregular that he cannot take Orders, wherewith the Pope never dispenseth 
(u) Council Trident. sess. 24 c. 7. de reformat. . Such an enemy our Church is to murder and bloodshed, though by the discipline of the Protestant Church (for any thing I know) butchers may be Bishops, and their Ministers hangmen.  
23. Finally that by this practice of sanctuaries the Church of Rome is accessary to all murders, and bloodshed upon the earth, as our Bachelor deduceth, I know not by what devise he will build up this Babel. For how many murders are done in Turkland, and in other Countries of Infidels which have no more relation unto our sanctuaries, nor so much as hath M. Crashaws head to a coxcomb? What also shall we think of so many murders, committed by Protestants, so many hundreds that yearly are hanged in England? how can the Church of Rome be accessary to their death? Or if she be not, how can the blood of all slain upon the earth sound in her? Moreover Ministers many times kill, and murder their wives when they are weary of them, to marry some young wench whom they more affect, whereof England hath afforded some lamentable examples, and of the rifeness of this bloody, and barbarous practice in Scotland 
(y) Archibald Hamilton confu. Calu. l. 2. c. 29. , and Germany 
(z) Silu. Crecanovius de corruptis moribus utriusque partis.  themselves do complain. I cannot imagine, though a man would fayne, by what chimerical devise sanctuaries may be made the cause of these murders, nor how the blood of Ministers wives so barbarously slain by them may be laid upon the Pope, though I willingly grant the Bachelors wit, and brain to build Babel's surpasseth my capacity, as also the wisdom of the Church of England to print this Sermon, for a pattern to justify themselves, that they use neither to lie, nor rail in pulpit.    

THE sixth CHAPTER. CONTAINING An answer to his five next wounds, concerning unclean matters, wherein he wasteth the rest of his Sermon.  
FROM Sanctuaries he passeth unto stews, or rather his impudence taketh Sanctuary in them, hoping modesty would stay us from the pursuit of him, and discovering his fraudulent steps upon such impure objects, which S. Paul would not have so much as named among Christians 
(a) ad Ephes. 5. v. 3.  wherein yet this Puritan Ghospeller spendeth the rest of his Sermon, scarce uttering one sentence which hath not whores or harlots, or concubines, or other more shameful stuff in it, in the pronouncing of which words, he seemeth to take such delight, as if they were sugar in his mouth. But his impudence is such, and so injurious to grave, and learned Authors, that the modest Reader will not be offended, I hope, though I discover some of his shameful slanders, about that immodest object, from which otherwise modesty would have caused me to abstain: wherein I will procure to be as short as may be; for as the Author of purity is my witness, my pen did often stop, out of shame to set down his soul phrases, for which cause I seek, when I can, to amend, and utter his mind in more modest words.  

The fourteenth wound, concerning stews: How perfidiously he dealeth with our Authors, namely Navarre, and Graffijs, accusing them of that doctrine, which even in the places by him cited, they detest.  
2. IN the fourteenth wound then, he accuseth the Pope for the allowing of stews, for building, 
pag. 132 ad 140.  & erecting places for that purpose, for defending and patronizing such as profess that sinful trade, taking rend for the same, and making gain thereof. The man whom he doth principally traduce as patron of this trade, and in this respect much honoured by the Pope, is the famous, and learned Author Martinus Navarrus, renowned also for his grave, and holy life, 
(b) juris Canonici scientissimus, vir summae sobrietatis & pietatis Possevin. in apparatu sacro tom. 2. pag. 135. Navarrus in manual c. 17. n. 195.  whom Popes, and other Princes did highly esteem for his advise, and direction in matters of conscience, whom this Minister doth so notoriously abuse, as is scarce credible, did we not see it with our eyes. Navarre (saith he) one of their greatest Canonists of this last age, and one whom the Popes held worthy to be called to Rome for his continual advise and discretion, deals very plainly in this matter, and saith, that Kings, Princes, States, and Magistrates of Cities appointing stews, and setting out places for them in some convenient place of their Cities, wherein whores may exercise their whorish trade, it seems to be no sin. This he maketh to be the doctrine of Navarre, and addeth this applause thereunto: See here a piece of Spanish devotion, and modesty. Surely no marvel though this man was sent for from Spain to Rome: for it seems by this doctrine he was for the Pops tooth, and much more for his Cardinals. Thus the Bachelor. But with more cause may I say, behold here a piece, not of English but Protestant impudence, accusing this grave, and learned Spaniard for teaching those things which he doth expressly detest in plain terms and in most earnest manner in that very place; whose doctrine in this point I will set down at large that all may see both how far from any the least allowing of that damnable sin, 
Respondimus primò. Licet potestati publicae permittere. ut in all qua civitatis part meretrices sint. man.. c. 17. n. 195.  the Catholic Church is, and what conscience, and forehead English Ministers have, that dare with such impudence slander Authors.  
3. Concerning this matter then, Navarre teacheth these five points. The first, is which is all that may any way sound of the favouring of stews, that Magistrates may permit women publicly to be in a part of their City, according to S. Augustine 
(d) Quid sordidius etc. meretricibus, lenonibus etc. Aufer meretrices de rebus humanis, & omnia turbaveris libidinibus l. 2. the ord. 6. , cited by S. Thomas, and commonly received of all, that as God doth permit some sins to avoid greater evils, or for greater good; so the power of Kings, and Princes may do the like, imitating God therein. Thus he writeth, and maketh this marginal note, Augustinus l. de Ordine, cap. 6. hoc habet. Verba eius citare non libuit, ne illi turpitudini favere quomodocunque videamur 
(e) Navarrus in Enchirid. c. 17. n. 195. tom. 3. operum Lugdun. ann. 1597. pag. 137.  Augustine doth indeed teach it. His words I would not cite, not to seem any ways to favour that unclean practice. This tooth against stews doth this Spanish Doctor show, let us see the English Bachelors tooth against truth, who upon this saying of Navarre raiseth two notorious slanders. First out of this speech; and the like, where it is said, Stews may be permitted, he doth infer, and accuse us that we do allow them. Doth the Roman Clergy (saith he) think them so vile, and yet allow them? See the iniquity, and filthiness of their Religion. But more reason have we to say, see the filthiness of his conscience, charging us with the allowance of that which he must needs know we condemn, and detest. Neither can he find either this doctrine in any Catholic Author, that stews are allowable, or allowed, or this folly in any Grammarian, or latin Dictionary, that permittere, and approbare, to permit a thing, and to allow a thing ate all one. Who doth not know that God doth often permit sins which he doth never allow, nay which he ever abhorreth? Who may not see in these slanders so false and foolish his want both of conscience, and judgement, and the filthiness of that religion that put such slanderous Babel's in print? The second slander is, that Navarre doth say, that Magistrates which do appoint, and set up houses for these women wherein they may exercise their whorish trade, seem not to sin. Doth Navarre say this? No truly; but no more than you have heard, that Magistrates may permit the erecting, appointing, and renting out of such houses: but that they may erect, or appoint, or set out houses themselves Navarre doth not say: nay he saith the contrary in express 
(*) Quamuis possit potestas publica permitteremeretri ces & adiutores earum; tamen non potest efficere, quod illae & high non peccent: & negari non potest eum qui locat domum meretrici ad meretricādū iware ipsam ad illud.  terms in that place. Though (saith he) Magistrates may permit harlots and their counsellors, fautors, abetters, and such as go to them; yet cannot authority make, that such as help, and favour them, do not sin: neither can it be denied, but such as build, or set out houses unto them, that therein they exercise their trade, do help, and abetter them in their sin. Thus writeth Navar. Doth the Bachelor blush at his slander, or hath he the forehead of one of these women which will not blush?  
4. The second point of Navarre's doctrine is, that 
(f) Respondimꝰ secundò, quòd non licet permittere lupanaria (eo modo quo alicubi constituuntur) constituendo eis patronos, & locando domus cariùs quàm locarentur honestis etc.  Magistrates may not permit (as in some places is accustomed) stews, appointing them patrons, or renting out houses unto them at an higher rate than unto honest persons, in regard of their more gain full trade, receiving part of their filthy lucre, because (saith he) this practice implieth participation of gain, rising out of sin, and as Caietan saith learnedly, no permission of sin is lawful which is conjoined with participation of lucre given before the permission thereof. These are Navarre's words, which make me wonder at the strange boldness of this Bachelor, who in the latin quotation of Navarre in his margin bringeth these customs of appointing patrons, and framing houses at a dearer price than unto honest women, as part of Navarre's doctrine, which he taught to please the Pope's tooth, leaving out, and skipping over the words of Navarre, in which he doth reject, and condemn the said custom. Can any dealing be more unconscionable, and shameless than this, to insult upon this learned Doctor, and whole Spanish Nation for his sake, as teaching that doctrine which in that very place, had the Minister put down his words, he doth openly detest, & earnestly impugn? And yet doth this Doctor proceed further to detest the stews, & to show what a tooth and tongue this Minister hath to slander, & belie Authors.  
that sin is secretly winked at, even such as are known, who they are, go as gay, and gallant as any other, without any note to be discerned from the rest 
(l) Constitue meretrices matronarum loco, labe ac dedecore omnia dehonestaveris. Aug. l. 2. the ord. 6. . Finally such women in Spain and Italy in the holy time of Lent are forced to frequent Sermons; and if any be converted, houses are erected where they may remain the rest of their life, to do penance, and such as continue obstinate against such exhortations the whole time of Lent, in some Cities are made on good friday to go bare footed, and bare legged in Procession in a scornful attire with a red cross on their backs; which penance were women in London that profess that trade, sure to be put unto once a year, they would perchance be more restrained thereby, then by being a day or two in Bridewell, which now and then, and very seldom some of them endure for a show. Wherefore whether a better course to keep this raging sin within some moderate compass, seeing it cannot be altogether restrained, be held in Rome, or in England, a question I say may be moved, the decision whereof I am content to refer unto those that are more skilful in matters of government, and policy than myself.  
8. This I am sure, that most Protestant's will not think probable what the Bachelor saith of the Romans, that would the Pope forbidden stews in Rome as he doth Protestant Churches, we should soon see as few, or fewer whores in Rome, then there be good Protestants. This praise of the Romans, I say, not only Protestants, but even of Catholics, the most affected unto Rome will scarce think likely to be true: and I do much fear, that were such a law made there would be then more privy Queans in Rome, then now are privy Protestants, as M. Crashaw termeth his sweet brethren; though also I do not deny, but many common Courtesans may be secret Protestants, and the public stews their privy Churches, which by the instinct of their religion they have more devotion to haunt, than Churches, holy places, relics, tombs of blessed Saints, and Martyrs, whereof Rome is full. And the falsehood of M. crashaw's conjecture about Rome, may be proved by the experience of London, where stews are not tolerated, yet I think he dare not say, and sure I am he cannot say with any show of truth that there are fewer whores in London, than Protestants in Rome. I know that a Minister of M. crashaw's 
(m) M. Richard jeffrey in his sermon at the Cross the 7. of Octob. 1604.  coat, in a Sermon at the Cross made not long before he came to that honour, said openly and set it out in print, that by the experience in some travels he had found, that more wantonness was practised generally in England particularly in the City of London, then done in Italy itself: which seeing it cannot be imputed unto toleration of stews, nor unto the climate which doth less incline to carnal sin then the Roman, may justly be thought to proceed from the root and rout of the new Gospel.  
9 But now to return to Navarre, you see his tooth against stews, who doth absolutely mislike the least permission of them: yet perchance he did allow imposts & yearly revenues gathered from them, and therefore was for the Pope's tooth, to which the Bachelor saith all gain is sweet, and all rend welcome, though it come from whores. Let us see, what he teacheth in this point, which is the fifth point of his doctrine. 
(n) Peccatum mortale est quaerere lucrum ex meretricio.  Hinc infertur (saith he) esse peccatum mortale etc. Hence is inferred that it is a mortal sin to seek gain or tribute from whoring, or the unclean game and trade of such women; which lucre, or rent Nicephorus 
(o) l. 16. Histor. c. 20. Vectigal impurum, detestable, absurdum, Deoque invisum, terris quibusque barbaris indigum, & execrandum piaculum.  doth worthily call an impure impost, detestable, absurd, hateful before God, unworthy of any savage and barbarous people, and a most execrable crime. This doth Navarre write in the place by the Bachelor quoted after his coming to Rome, and being in Rome, with the knowledge, approbation, liking, & applause of Popes: and in the Index of his works you shall find this doctrine, Meretricia ex opera tributum capere importunissimae dementiae 
(p) Vide Indicem operum Navarri tom. 3. verbo Meretrix.  est: to take tribute of the trade of whores, is most importune, or impudent madness. Did not the Bachelor say true, that Navarre deals very plainly? Can he speak more plainly to prove him a liar in saying, that he was sent for from Spain to Rome, because he was for the Pope's tooth, to which all gain though coming from whores is sweet? If the Popes did follow his continual advise, and direction (as the Bachelor saith, and it is certain 
(q) Romae plures annos ad summorum Pontificum congregationes de casibus conscientiae adhibitus. Possevin. in Appar. tom. 2. verbo Martinus Aspilcueta.  they did) it is a gross flaunder that they take tribute for the permittance of those places: for this tribute had they taken, and allowed, they would never have sent for Doctor Navarre out of Spain to be their director in matters of conscience, nor ever have permitted him in Rome to proclaim that practice, as a most impure, and horrible sin, hateful to God and man, as you see he doth. Surely the Bachelor, except he have lost all shame and modesty together with whores, whom his tongue speaking out of the abundance of heart doth so often name, will blush at his own madness to accuse Navarre after diligent perusal of his doctrine as an approver of that practice which he condemneth as insolent madness. But if he be past grace and shame that he cannot blush, let some Protestants blush for him, to see the falsehood, ignorance and impudence of their English Bachelor, striving with the gravity, learning, and modesty of this Spanish Doctor. In sooth for countries sake I am ashamed thereat; neither do I think M. Crashaw would have played such a fowl prank, had not he been in the stews, where like a cock, on his own dunghill he thought he might crow & crack and revile whom be listeth, as he doth with the rest of the Authors cited in this wound, whom we will briefly run over.  
10. The first is Cornelius Agrippa, whom he bringeth to witness that the Pope taketh rend from the stews 20000. Ducats a year, 
pag. 133. pag. 134.  and that Pope Sixtus the fourth built a goodly stews in Rome. Surely (saith the Bachelor) his Holiness, because he scorns ordinary company, built that for himself, & his Princes & Peers the Cardinals. Thus he. Where mark his surely, which is both a sure lie, and a foolish lie, and a clear lie. Sure, because he could not be sure of the Pope's intention, whereof yet he doth give a sure censure. Foolish, because it contradicts itself, for how did the Pope build a place to be a stews, that is a public and ordinary haunt, and yet not for ordinary company, but for the Cardinals and himself? Clear, because had such a fair, and goodly house been built, it would be seen some fair day or other in Rome, which hitherto never man set his eye on. For let Protestants that repair to Rome tell how big the same is, of what matter it is built, in what street of Rome it stands, how nigh unto the Pope's palace, seeing he built it for himself. Perchance the sure liars of the new Gospel will say, that place cannot be seen, accusing the Pope of building invisible stews ●s themselves brag to have enjoyed in former ages privy and invisible Churches. Onuphrius in the life of this Pope writeth, that he built a goodly Hospital for the sick 
(r) Xenodochium sancti Spiritus absoletum disiecit, & pulcherimis aedificijs ampliavit.  and assigned houses for children whom their parents had left to the wide world, bestowing portions upon divers young 
(s) Pro puellis ex positis & eorum nutricibus.  maids that they might he honestly placed, which works of charity these with a surely, interpret to be erecting of stews: and hence Cornelius Agrippa took occasion to raise this foul slander against him. And as for Agrippa, the Bachelor saith, he was a man of no mean place, nor ordinary understanding, which we do confess, for he had special intelligence, and was in very great credit with the Devil, being a Necromant and Heretic 
(u) Agrippa quas pectore occuluerat haereses in Lotharingian profugus coepit evomere. Martinus Delrio l. 2. disquis. Magic. q. 29. sect. 1. pag. 157. edit. Lugdun. an. 1608.  and for such a one famously known, and his books for both respects censured, and condemned by the Church of Rome; by which you may see the vanity of the Ministers reasons, why we should believe Agrippa.  
11. First (he saith) he was a learned Papist, which is so notoriously false, that fearing to be taken napping in a lie, eating up his word, he addeth, that he was a Papist for the most part, which is as foolish as the other was false. Who doth not know that the Professors of our Church must not be part Papists, part Heretics, part Protestants, part Necromants? whosoever is heretic in one point, factus est omnium reus, he believeth catholicly no part of Christian faith. To join parts & sects of divers kinds, Caluinists, Lutherans, Zwinglians, Brownists in one body, is the monster of the Lutherans revolt, whose Church may seem like that Poetical Babel, or mingle mangle of different beasts, Prima lo, postrema draco, media ipsa Chimera est. But whatsoever he was (saith this wise man) he had no reason (mark this reason) to belie the Pope: as though there could be some reason why men should lie, or many men did not lie without reason, or if it had not been a trick of heretics, and Necromants in all ages to belie the Pope without any just cause or reason, as Simon the Magician and first heretic dealt with S. Peter the first Roman Bishop, leaving this hereditary hatred against the Pope unto his cursed stock. What hath the Apostolical Sea deserved of thee (saith 
* Cathedra tibi quid fecit Ecclesiae Romanae? Our Cathedram Apostolicam, Cathedram appellas pestilentiae? l. 2. contra litteras Petil. c. 51.  S. Augustine unto an heretic) that thou dost call it the Chair of pestilence? And the same we might demand of M. Crashaw, what reason he hath to tell so many lies and slanders of the Pope as have been convinced against him, and namely this late lie, that he called Navarre to Rome to be a Patron and proctor of the whorish trade, because he was for his tooth, so greedy of gain, that he takes it from stews? Truly no reason I think can be alleged thereof; for though the Pope were as wicked as he would make him, yet it is ashame to belie the Devil, much more the Vicar of Christ, the Father of Christians as the Pope indeed is, and hath ever been so esteemed by the famous Christianity in all ages. Now, hear the third reason. We hired him not (saith he, to wit Agrippa to belie the Pope) we thank him for nothing but the truth. That Protestants hired not this Necromant to belie the Pope he doth not prove, but barely say it, leaving us as doubtful as we were before, besides bewraying that such practices of hiring lying writers and witnesses do pass through their thoughts; which so great malice as this Bachelor doth show against the Pope, may move us to fear and suspect that many do entertain, hiring others to do that they practise themselves, which may be the cause that so many lying Books and Pamphlets fly abroad, even in some Catholic Countries. And thus much about Agrippa.  
12. The second Author is Oleaster, a Spanish Doctor, and Inquisitor, 
pag. 155.  who is not (he saith) subject to exception as Agrippa was; whom he bringeth in complaining, that filthy gains are taken by some Ministers of the Church 
(x) Oleaster in cap. 23. Deuteron. . But doth he speak of the Pope? or of rent and revenues taken from stews? Neither of the one nor of the other; but of such presents, and gifts which such women did voluntarily offer unto the Church, which God forbiddeth to be taken 
(y) Deuts 23. v. 18. , and yet some Priests did accept thereof, as he complains. But what is this to the Pope? If some Priests did take the gifts of such women, how doth it follow, that the Pope doth exact of them so many thousands a year? Where also you may note by the way his fraud, who to make Oleasters words sound somewhat to his purpose, which truly cited have not the least connexion with it, changeth the sentence, putting in words of his own, and leaving out the words of the Author both in Latyn, and English. For whereas Oleaster saith, Noluit ab his munera acceptari: God would not have the presents, and gifts of harlots accepted, he leaveth these words quite out, and putteth these of his own in their room, Vetat ne merces meretricum ei offeratur; God forbids to bring into his house the hire of the whore, which is not Oleasters sentence, but is put in wholly by the Bachelor to obscure, and darken the meaning of his complaints, as though they were against the Pope, for taking a rent of the Whorish trade, who complaineth (as hath been said) against some inferior Ministers for taking voluntary gifts of such women.  
13. The third Author is 
(z) In candelabro aureo tit. de confess. num. 60.  Alphonsus Viualdus, 
pag. 136.  whom he bringeth next after Navarre, as the second maintainer of the stews, because he saith, that such women are not comprehended in the yearly excommunication, which Bishops pronounce against such as do not confess, and communicate at Easter. Do you not perceive how for want of direct proof this Minister is fain to go about the bush to get some of our Authors that may seem to favour his foolish slander? And I am sorry I cannot come to the sight of this Author, whom it is apparent the Bachelor doth abuse by jumbling together things that have no coherence together, as the reasons which he makes Viualdus bring for this opinion, that such women are not excommunicate, do show. The first, because the Romish Church doth never publish nor denounce them. The second, because none thereupon doth refuse their company, which are idle reasons to prove that intent, seeing many are excommunicated by our Church who are not denounced by name, & whose company men are not bound to avoid. And when I pray you do these men, that object want of severity unto us, excommunicate such women, and denounce them by name? Who did ever hear that after excommunication any man refused their company out of fear to incur their Bishop's censure? What practice hath their Church of public penance, without which none of these women can be admitted to the Sacraments of our Church? Do not such women go from their houses in London which are but too much known, to the Church and communion without any other penance, and preparation besides an act of sole faith, by which made as holy and pure (in 
(a) Sumus pares matri Dei & aequè sancti sicut illa. Ser. de Nativit. Mariae.  Luther's Doctrine) as the B. Virgin, they return sanctified to their wont haunt, which they sanctify by such works as are suitable with sole faith? And yet Ministers great Preachers forsooth of penance, stout maintainers of Church discipline, doughty and deadly enemies of Whores, if once a year they put one in a white sheet, have foreheads which do not blush to object want of severity against such sins in the discipline of the Catholic Church, because all Bishops do not yearly denounce them excommunicate by name, for not receiving at Easter; which is done (as Vivaldus saith) out of contempt of such shameless, and impudent women, whom the Church judgeth unworthy, and too base to lay her censures upon 
(b) Meretrices non sunt dignae l●queis legum. . For though other sins are more heinous and hurtful, yet none more base, & contemptible than this, by which contempt it is thought they may more efficaciously be reclaimed, then be her censures.  
14. The fourth is jacobus de Graffijs 
(c) jacobus de Graffijs tom. 1. l. 1. c. 9 art. 8. & 9  a learned Casuist, whom not only he accuseth as a favourer of the stews, as falsely and impudently as he did Navarre, but also chargeth him, that to make up the measure of his iniquity, he doth teach, that the law doth so far forth tolerate fornication and stews, that it takes order to compel the whores to refuse no man, if he offer her her pay. The words (saith he) are too bad to be repeated in English 
(*) Quid tacendo amplius criminaris? Vere. cundiam simulas ut Lector te putet parcere, qui mentiens nec animae tuae pepercisti. Hierom. Apol. 3. in Ruffin. c. 6. . Here indeed is a piece of Protestant modesty, that is of shameless impudence, to which perchance all other of their impudent pranks may stoop. For he repeateth whatsoever may be obscene in that sentence with more impure words than the Author useth, and then maketh a show to stop, out of modesty forsooth, as though the words following might not be rehearsed without shame. But his Virginal modesty shall give us leave to repeat them, that the cause of his sudden stop and bashfulness may appear. These be the words which for modesty he would not utter: Ita Decius L. invitus. num. 7. etc. that is: So did Decius hold, or so did he declare the civil law; where he chargeth jacobus de Graffijs with the opinion of Decius. But what more saith Graffijs in that place? let us hear him out, and if the Bachelor blush to see his falsehood, it will be some sign of grace, at the least a sign that he is not altogether past shame, for he that doth not blush in this case, must have I think a face of brass. Quam opinionem (saith the Graffijs) ut erroneam, & nullo facto probabilem impugnat 
(d) Covarruu. Var. resolute.  Couarruuias. Which opinion as erroneous, and in no case probable Couarruuias impugneth; with whom he joineth other learned Authors rejecting the said opinion of Decius, out of whom he bringeth this evident demonstration, 
Graffijs loco ●it.  convincing Decius his opinion to be false and erroneous; Meretrix non tenetur mortale peccatum cum quolibet committere, ergo nec invita potest ad coitum compelli. Bad women are not bound to commit mortal sin with any, wherefore they cannot be compelled against their will to any sinful act. These were the words, and doctrine which the Bachelor out of blashfulnes did omit; such Virgins the Protestant Church breedeth, which blush not to charge, and revile Authors for teaching that which they leave rejected by grave authority, under sharpest censure, and confuted with evident reason. Let the Reader judge which is the graceless child, impudent as his mother, jacobus de Graffijs, or William Crashaw, and thereby guess, if by the children a conjecture may be made of the mother; which Church, Protestant or Catholic deserve the title of harlot so frequent in his mouth. Where also you must note that Decius doth not speak of any law made by the Church of Rome, 
pag. 138.  as the Bachelor lieth, saying that the Romish Church tieth whores by a law to refuse no man, but according to the civil law, by which in Decius his opinion, he that should offer violence to a woman that doth publicly profess that trade, is not punishable by the civil law (for no question but in conscience before God he doth sin most grievously) though therein 
(e) l. 3. var. resolute. c. 14. Extraordinaria poena omnino puniendus erit.  Couarruuias proveth, that even by the civil law such offenders are to be punished, though not ordinaria poena, which is appointed for ravishers of Virgins, & honest women, yet poena extraordinaria, at the arbitrement of the judge, as Bartolus teacheth; and Couarruuias 
(g) Vbisubra. Neapolitana constitutio poena mortis puniendos esse statuit.  addeth, that in some places, namely in Naples, such violence even unto public women is punished as felony with loss of life.  
15. Now followeth Cardinal Tolet, to whom, he saith the stews were much bound, for teaching, that such women are not bound to restore the price of their hire, how much soever it be, after it be once given, because that action is not against justice; whereupon he addeth, that the Church of Rome bindeth men by a law to pay such women their hire. 
pag. 138.  But never expect to find the doctrine of our Authors truly related, or their words faithfully cited, 
pag. 139.  and translated by this Bachlour, nor any thing but foolish lies inferred out of them, howsoever he protest to the contrary. In this little sentence of Tolet, first these words, quamuis accipiant in excessu, though they take money in excess, that is, something above their due, he doth falsely translate, how much soever it be: secondly in these words, si liberè eis donetur 
(h) Toletus in instruct. Sacerdot. l. 5 c. 10. edit. Lugdun. 1606. , if it be freely given them, he leaveth out freely, in which word all the force of that doctrine doth consist, translating it, if it be once given, they are not bound to restore; which is false, and expressly against Tolet, and the rest of our Casuists, who say, that when that money is not freely, and frankly given but extorted by fraud and deceit 
(i) Cùm fraud extorquetur pecunia. ibid. , these women are bound to restore, though it were once or twice given. Thirdly he perverteth Cardinal tolet's reason, which is not, because that sin is not against justice, for sometimes when the man or woman is married, it is against justice; but because the woman in that sinful act, to wit, in taking the money which is freely given as a recompense thereof, doth no injustice to the man that doth freely give it; nam volenti non fit iniuria, as the Philosopher saith, a man cannot be wronged in a thing he is willing unto. Fourthly, his inference is a false slander, that the Roman Church hath a law to tie men to pay the hire unto such women. For neither doth Tolet speak of any law of the Church of Rome, but declares the law of nature, when gifts are valide, and when they are to be restored again: nor doth he say, that men are bound in justice to pay such women, but such women may retain, or not return unto their lewd mates, what was once freely and frankly given them; but neither can they make any such bargain, nor after the performance thereof exact the hire as a due without sin, as our 
(k) Peccat meretrix accipiendo merceden, tamquam debitum operae suae fornicariae. Navarre. in man. c. 17. n. 40.  Casuists teach, namely Navarre, whom he doth most traduce as a favourer of this practice. And M. Crashaws eagerness to have such women bound in justice to restore, may make us suspect, that he doth expect some good sums would return to his hands home again, were such restitutions made; but he should before hand have remembered that Orators saying, Non amo tanti poenitere. Neither do I think Protestant Queans use to make such repayments, seeing among those of their better sort, restitution of any thing, though not freely given, but fraudulently gotten, is a rare bird. But these men that love to have Babel the subject of their Sermons, must babble something, though it make much more against themselves then any man else.  
16. In the last place comes the Pope himself in person to be Patron of the stews: and why think you? 
pag. 140.  what doth he in their favour? All the Bachelor can invent against him is, that in the Bulla Coenae, which he makes to meet with all his enemies at once, he doth not put in Whores. Where the Bachelor doth much complain, that the Pope excommunicating Caluinists and Lutherans, and such heretics, doth not join all the Whores in the world with them, perchance because (as he saith, when the Pope doth curse any, God will bless them 
(l) Virginian Sermon pag. 60,  more) he doth grieve, that women whom he loveth so dearly should be without this blessing. But such follies deserve no answer: neither do I think, that Protestants use to excommunicate such women in their Bulla Coenae: and sure I am, that some of their own friends do complain, that in the very week before Easter, even on good Friday after their Lord's supper, in some places they are more dissolute, drunken, and use the company of such women more than at other times 
(m) Quoties nos cum magno dolore vidimus in ipsa magna Hebdomada laruis indutos discurrere, & crapula atque libidine in ipsa sacra Parascene ludibundos diffluere in omni genere obscoenitatis atque lasciviae. Crecanovius de corruptis moribus etc. . And yet as though they were great lovers of chastity, and mourners for our misery, the Minister doth conclude; Seeing man (saith he) cannot separate whom the Devil hath joined, let us leave the stews in Rome, and the Pope in his stews, and mourning for their misery, let us proceed.  
17. But, M. Bachelor, if you proceed in this sort you will soon proceed Doctor, and put the Devil in danger to lose his Chair. And though you have played the Pursuivant in Rome, seeking into the sinks of the city to find some things against us; and even into privies to find some privy Protestants and members of your Church; yet will I not follow your example to play the Constable in London, and search into your dunghills at Pickthach, and near unto Bedlam, and in Shoreditch, which are places but too well known: and you know much more probable it is that I might find many Ministers, & yourself among others in one of these haunts, than you the Pope in any stews in Rome. But I will spare you at this time, and only wish you to reflect on that which the world knoweth, and some of your side do much wonder at, to wit, that when any of our Priests can be kept no longer from stews, they run incontinently unto your Churches. And tell me, I pray you, if you know, or inform yourself 
(n) Atkinson, Rouse, Smith, & others.  if you know not, whether the first Protestant Church these Convertites visit and do their devotion in, be not ever commonly a known Conventicle of your women professors? Whether such Penitents be not first admitted unto the profession of your religion in the lap of that loving Congregation? where they make the first general confession of their infirmities with little shame and much sorrow to have been so long chaste; where they are absolved from their vow of chastity, and in penance are bound to wallow in the sharp thorns of carnal lust, in which the swinish beginner of your Church by marriage with Boar the Nun, doth say, that S. Bennet being tempted might better have rubbed his skin then in material 
(o) Benedictus fise in sentes & urticas coniugalis vitae coniecisset, plus profecisset cutemque Suam longè meliùs perfricuisset. in Alcorano. p. 318. Vide Sedul. prae. scrip. aduhaeres. 20. n. 6.  thorns; where finally stripped naked of all goodness they begin to put on the sole-faith-suite of your Gospel. And this manner of receiving Apostatical Proselytes into the body of your Church being so known, yet your Puritanical sanctity can set a face on the matter, as though you longed our conversion from stews to your chaste conventicles, mourning for our misery upon the banks of Babylon, who feast and banquet and sing Geneva psalms for joy upon the banks of the Thames in the sunne-shyne of your new light with your loving sisters by your side: where we must leave you, and would willingly leave to speak further of these uncleant matters, but being once in the stews, you will not out till your Sermon be ended.   

His fifteenth wound or slander: That a man may keep a wife, or a whore, as he pleaseth by our practice.  
18. IN this fifteenth wound which followeth as an Appendix to that of the Stews, he chargeth the Church of Rome with allowing Concubines, never allowed (saith he) in the old Testament, and absolutely condemned in the new. He citeth to this purpose the words of the Canon law, He that hath not a wife, but for a wife a Concubine, let him not for that he repelled from the Communion, yet so, that he be content with one woman, either a wife or Concubine 
(q) Is qui non habet uxorem sed pro uxore Concubinam, à communione non repellatur. Decret. d. 34. c. 4. . But the Canon law (that none might be deceived, but such as would wilfully shut their eyes not to see the truth, among whom this Bachelor is one) both before & after this Canon, doth declare in what sense the word Concubine is taken in it. By Concubine, in the following Canon, is understood the woman that is married without legal instruments, but yet is taken with conjugal affection, which maketh her wife, though in law she be called Concubine 
(r) Concubina hic intelligitur quae cessantibus legalibus instrumentis unita est, & coniugali affectu asciscitur: hanc coniugem facit affectus, concubinam verò lex nominat.  which acception of the word Concubine is conformable to the Civil law, and also to holy Scripture, which calleth Agar, 
Gen. 25.  and Cecura both wives, and concubines of Abraham: wives, because they were taken by conjugal affection with obligation to live together: Concubines, because they were not solemnly married; so that their children had no title to their father's goods; by which you see, that it is a manifest lie that we make such Concubines lawful which were not allowed in the old Testament. The sense then of this Canon is, that the man that will not solemnly, and publicly marry, may be admitted to the Sacraments, so that he marry privately; but such as keep women, and will neither solemnly, nor yet secretly marry, are to be altogether repelled from the holy communion. How impudent is the Bachelor that doth exclaim, 
pag. 143.  Is not this a holy table of the Romish Sacrament, from which he shall not be forbidden, that openly keeps a whore in room of a wife? And to show that he sinneth not out of ignorance, but out of set malice against his own knowledge: I know (saith he) they have coined a distinction, whereby they would cover this wound, and say that a Concubine here is to be taken for a woman whom a man hath, and keepeth with the affection of a Husband, only in outward fashion, and solemnity she is not a wife, nor publicly married. Thus he.  
19 Do you know this, M. Bachelor? Do not you then speak against your own knowledge, that we forbidden not the Sacrament unto such as openly keep a whore in room of a wife? 
The word Concubine very ordinarily in all sorts of Authors doth signify a wife not solemnly married.  Be all women not publicly married, whores? or rather have not you the forehead of one of these shameless women, that dare openly confess, and glory in your shame? but what say you against this distinction? You call it a distinction of our coining, but that shows you to be a Bachlour of small reading, this distinction being so common in Authors, both Civilian, and Canonists, holy Fathers, and divine Scriptures, as may be seen in justinian Novella 18. cap. 5. August. de bono coniug cap. 5. Gen. 25. You say the best is nought, though you should grant all that we say; but you know not what to mislike. Perchance you are offended that we grant not that freedom that your Father Luther approveth, that if the Mistress will not, the Maid may: and that a man may have a wife, & concubine, which that 
(s) Si quis habens uxorem concubinam habeat, à communione repellatur.  Council doth condemn, though Luther say it is no more forbidden Christians, than it was the 
(t) Luther in c. 16. Gen. edit. jenensi. non magis abrogatam quam cetera Mosayca, id est liberam, nec prohibitam.  ancient patriarchs. You say that no cloak will cover the shame of this Canon which is written in the forehead thereof; to wit, this title: He that hath not a wife must have a Concubine in her room, which you take to be a commandment for all Catholics to keep whores, or else be repelled from the most holy Sacrament: so little wit you have in your head, and so little shame in your forehead; the sense of that title being plain, that he that will not altogether refrain from the company of women, must either marry publicly or privately, or else be forbidden the Sacraments. What absurdity is there in this doctrine?   

The sixteenth wound or slander: That we make Matrimony worse than Whoredom, and Wives worse than Strumpets.  
20. BUT our Bachlour not content to have brought his Babel to this height, that by our doctrine a whore is made equal to a wife, he will prove by our doctrine, that a wife is made worse than a whore, an adulteress, and common strumpet, and that we teach, that some had better lie with a whore then marry a wife of his own. But here I seem to perceive some sign of grace in M. Crashaw, if out of shame he be loath to tell what kind of goodmen, or goodwives they are whom we account worse than adulterers & strumpets, having indeed great cause to blush so much as to name them. For say truth, M. Crashaw, do not we mean Martin Luther, and Katherine Bore, that goodman, and goodwife, that Apostata Fr●er, and runagate Nun, and the like, who having first by solemn vow professed chastity, and wedded themselves unto Christ, could neither marry, nor have any husband of their own, no more than a woman that is already married can take a husband, her first living.  
21. This is the doctrine, not of Albertus Pighius only, whom the Bachlour doth father it upon, but of all ancient Fathers, as we will prove, having first purged Pighius his sentence from his corruptions, 
pag. 134.  who would fain wrest & wring the same to an obscene sound, & some wicked sense. He makes Pighius move this question, Had they that keep not their vow of continency better marry? and than giveth him this answer, Nay assuredly. Which is an assured lie. For neither doth Pighius move that question, nor maketh that answer. His question is this, 
(u) Pighius controvers. 15. fol. 215. An nubere his minus malum minusque damnabile quàm uri? Nam molius dicere non potes quod Apostolus damnationi imputat.  Such as are not only tempted, but also do burn, were it a less evil, and a less damnable sin for them to marry? For better (saith he) thou canst not say it were, seeing the Apostle layeth damnation upon them for making void their first faith or promise. Where our Bachelor committeth two faults; first concealing the doctrine of the Apostle, which condemneth to hell the cradle of Katherine Boar's Church; secondly forcing Pighius to propose a question, which he doth purposely avoid, as unworthy of a Christian. To this question than Pighius maketh this answer. Consider (saith he) which is the worse or lewder servant, he that by negligence or unwary usage of his body, maketh himself so weak, that he faynts in his masters service, or he that proudly shaketh of the yoke? Which is the worse scholar, he that learneth, though not all his lesson (which he might have done had he not slept over long, and filled his belly with too much meat) yet a good part thereof; or he that playeth the truant, and leaveth the school, not learning so much as one word of his lesson? This is Pighius his answer, set down in his words, which the Bachelor doth suppress, because they give, as you see, great light to his doctrine.  
22. And having falsified the question, the answer, and reason thereof, 
pag. 144.  at the last he corrupteth the conclusion also which in Pighius is, that to sin out of infirmity is a less sin, quàm si jugum in totum excutiamus, then if we wholly cast of the yoke; which this Minister doth translate, then to marry, for this is wholly to cast of God's yoke; where he puts in, to marry, into Pighius his sentence (which he neither nameth nor meant) out of desire to mar the sense of his words, as if he had condemned true marriage, as not only a sin, but also as wholly casting of God's yoke and law. The like trick he useth with the last words of Pighius, which are these. We do not approve fornication, but compare a sin committed out of infirmity with a deliberate, and continual incest without any shame: which our Bachelor doth make English thus: we compare a slip or fall of infirmity with marriage, which in this case we account no better than a resolved, or deliberate, or continual incest, utterly without all shame. Which you see is falsely translated without all shame, to make the ignorant Reader believe we account true marriage to be a continual incest, whereas Pighius speaketh only of the wicked conjunctions of such men and women, as have solemnly vowed, and wedded themselves unto Christ, which matches can no more be marriages, then that should be of a shameless woman that would keep with another man as his wife, 
pag. 147. 143. 144.  wedding herself to him, as far as she is able, her first husband being yet alive, as Christ the Spouse of professed Virgins, and Votaries never dieth.  
23. This is Pighius his doctrine, which layeth open the uncleanness of the wedding bed of the votifragous' Gospel, betwixt Boar and Luther, which therefore the Bachelor calleth one of the sweet flowers of the Pope's garland, Pope holy doctrine, that is beastly, profane, bold, blasphemous, hateful, and hoggish, never taught by the Church of Rome that I know (saith he) till these latter, and more shameless times, that the whore hath got her a brazen face. Thus he. Which storm of shameful reproaches I do not marvel to see bluster out of his mouth, who hath not been much conversant with any learned, or ancient Doctors, nor knoweth against whom he speaketh 
(x) Quaecunque ignorant blasphemant. . But I do somewhat wonder that the Church of England would publish in print this ignorant railing, having many learned that know it to be the uniform doctrine of the most ancient Fathers. I will allege some one, or two, and refer you unto Bellarmine 
(y) l. ●. de Monach. c. 25.26.27.  if you desire more number. The first shallbe 
(z) Non se fallat qui à virginitatis curriculo, ad vitia carnis deflexit; non est enim libera, neque mortuus est vir eius, ut cui velit nubat etc. Basil. de vera virg. post med.  S. Basil, who in his book de vera Virginitate, speaketh largely of this matter, proving that Virgins are wedded unto an immortal husband, the King of Kings, and therefore can never marry another seeing their spouse never dieth, which if they attempt, they do not marry, but incur a shameful, and ignominious state of conjunction, though some (saith he) after their profession of Virginity drawn away and conquered with the false sweetness of carnal pleasure, seek to 
* Virginitatem Domino professae, stupriscelus honesto coniugij nomine obtegere cupiunt. Basil. ibid.  cloak their wicked incest with the honourable name of marriage. The second is S. Chrysostome, who writing to an Apostata monk full of Luther's spirit though less impudent than he was. Marriage (saith he) is honourable, but thou mayest not enjoy the privilege of marriage: though thou call thine marriage, yet I hold it so much worse than adultery, as a blessed Angel is better than a mortal 
(a) Angelorum societatem relinquere, adulterij crimen incurrere est: quamuis frequen ter nuptias voles, ego tamen adulterio tanto peius existimo, quanto melior est mortalibus Angelus. Ep. 6. ad Theodor. lapsun.  man. Now would I gladly see that brazen face that dareth say either that S. Chrysostome doth not hold such marriages as Luther's was to be worse than adultery, or that the doctrine of these two Fathers is blasphemous, hateful, hoggish, and the Church in their days a whore with a brazen face. With these Fathers agree the ancient councils of the Church. The Council of Towers in France above a thousand years ago decreeth in this sort: 
(b) Tom. 2. Concil. can. 21. fol. 656. in edit. Bin.  If any Monk marry a wife, let him he excommunicated, and separated from her lewd company, using therein (if need be) the help of the secular judge to part them. Which Council doth also testify that to draw any vowed virgin out of her Monastery, was punishable by death, by the Civil and Imperial laws. What would the fathers of this Council have thought of the marriage of Luther and such Progenitors of the Protestant Gospel? And no less peremptory against these marriages are the fathers of Chalcedon, one of the first four general Counsels, which S. Gregory did honour as the four Gospels 
(c) l. 1. ep. 24. , & the Church of England doth profess to receive 
(d) See Thom. Rogers of the doctrine of the Church of England. : Virgins (saith this Council) that have consecrated themselves unto God, and likewise Monks may not contract marriage, which if they be found to attempt, let them be excommunicated. Thus decreeth that Great, Ancient, & Venerable Council. Let Protestants give their Bachelor leave to brand it with style of a Church with a brazen face.  
24. But he will needs make the jesuits the chief fautors and Authors of this piece of Popery, that they have (to use his loathsome phrase) licked up the imperfect heap of Pighius his doctrine, and brought it to form, and perfection. 
pag. 145.  He accuseth specially Cardinal Bellarmine, because he teacheth, that the speech of S. Paul, They that cannot contain themselves, let them marry, for it is better to marry then to burn, is not understood, nor can rightly be said of them that have vowed, for both are nought (saith Bellarmine) to marry, and to burn; yea it is worse of the two to marry, whatsoever Protestants say to the contrary. Thus he accuseth Bellarmine: but still you shall be sure to find him tripping, for he leaveth out the words of Bellarmine, wherein he putteth all the force of his doctrine, praecipuè ei qui hahet votum solemn, specially and principally for such as have a solemn vow of chastity it is not better to marry then to burn, for unto them that have a single vow, he saith, it is absolutely better to marry then to burn, though in some respect worse, as shall be declared. Now if the ripeness, and perfection of Popery doth consist in this doctrine, that the sentence of S. Paul, It is better to marry then to burn, is not true in such as have a solemn vow of chastity, Popery was brought to ripeness 13. hundred years at least before jesuits were heard of, by the diligence, devotion, and modesty of the most ancient, learned, and pious Doctors of God's Church. S. Ambrose writing to a Virgin that after her vow had married, seeking to recall her, answereth this objection that might be made in her behalf. Dicet aliquis meliùs est nubere quàm uri 
(e) Ambros. ad Virgin. lapsam l. 5. . Some will say it were better to marry then to burn. Is not this, M. Bachelor, the defence, and plea that you make for your mother Bore, that she did so burn in the monastery, that fire forced her to fly to be cooled in Luther's bed? hearken what S. Ambrose doth urge against her. Hoc dictum (saith he) ad non pollicitam pertinet, ad nondum velatam etc. 
(*) Ceterum quae se spopondit Christo, & sanctum velamen acce pit, iam nupsit, iam immortali juncta est viro. Si volverit nubere communi lege connubij, adulterium mortis perpetrat● ancilla mortis efficitur. . This speech of the Apostle concerneth such as have not yet vowed, that are not yet veiled: but she that hath espoused herself to Christ, and taken the holy veil, is already married, and wedded to an immortal husband, if she seek to marry as other women do, she commits adultery, and is made the handmaid of death. Thus S. Ambrose. What more doth Bellarmine say then this ancient Father? What Catholic could more condemn the burning of your Father Luther, wherewith he set the Christian world on fire? And yet S. Hierome speaketh no less clearly, saying 
(f) Virgins quae post consecrationem nupserunt non tam adulterae sunt quàm incestae. Hieron. l. 1. in jovin. c. 7. , that Virgins that have dedicated themselves to Christ, the Apostle giveth no leave unto them to marry, but after consecration, and solemn vow, if they marry they are not so much adulterous, as incestuous Queans. With whom S. Augustine doth agree: Such as do not contain, it is expedient (saith he) they should marry, and that is expedient which is lawful; but after the vow of continency, it is neither expedient nor lawful 
(g) Illis qui se non continent, utique expedit nubere & quod licet expedit: quae autem voverint continentiam, nec licet nec expedit. l. 1. de adult. coniug. c. 18. .  
25. Concerning such as have made a single vow of chastity, Bellarmine doth teach, that absolutely speaking, it is a less sin to marry then lead an incontinent, or scandalous life 
(h) Minus peccatum est nubere post votum simplex quàm perpetuò cum aliorum scandalo impudicè vivere. l. 2. de Mon. c. 34. ; and that therefore S. Hierome did exhort a Virgin, that after such a vow lived scandalously, rather to marry; not that it is no sin (saith he) to marry after a vow, as Protestants think, but because it is a less sin then to lead an incontinent life, and both wisdom and reason teach, of two evils to choose the less. Thus Bellarmine, who addeth, that in some sort it is a greater sin for a Virgin to marry after a single vow, then to commit fornication; because by marriage she doth altogether unable herself to keep her vow, which she doth not by fornication: whereat our Bachelor rageth, saying, that it is plain, that Popery voweth against marriage, not against adultery or fornication, against wives, not against whores: which cavilling doth show that Ministers are resolved not to understand what they mean never to keep. For Bellarmine teacheth, that the vow of continency is broken either by fornication, or by marriage, but in different sort. After fornication such as have vowed and broken their vow, may repent, and keep their vow of chastity the remnant of their life, which after marriage they cannot. For though they repent of the breach of their vow, yet being married, they cannot lead a single life, having given away the power of their body by that contract, in which respect to marry, is more against their promise of fidelity, though absolutely the other be the greater sin. Which may be showed by the example of a woman, that having betrothed herself to one, marrieth another, absolutely speaking, she sinneth less by this marrying then by committing fornication; yet if we regard her promise, she breaks that more by marrying, which makes her unable to keep her promise, though she would: to which fornication doth not altogether unable her. Who can deny this to be true, that hath use of reason? Would our Bachelor cavil thereat, did not malice against Popery make him a puppy, or rather a pig of Luther's sow, or of Katherine Boar, who to defend that profane, and execrable marriage of his ghostly parents, dareth accuse the doctrine of the most ancient Fathers to be hoggish, & hateful: to make that runagate Nun, & impudent Strumpet of their Gospel seem an honest woman, doth charge the Church of God to be a whore with a brazen face, licking up the swinish doctrine of that hateful Heretic jovinian 
(i) Augustin. haeres. 82.  wherewith he drew so many Nuns out of their Cloisters, accusing Catholics for feeding on the sweet flowers & odoriferous herbs of the Father's sentences, as hath been proved.   

The seventeenth and eighteenth slanders; That we permit Priests to have Concubines at a yearly rent, and force such as would live chaste to pay the rent, because they may have Concubines if they will.  
26. NO where doth this Bachlour show us his face more impudently, then in his two next wounds, objecting among the generally received doctrines, and practices of our Church, these two. First, that Priests are allowed to keep Concubines under a yearly rent. Secondly, that such as will live chaste, must yet pay a yearly rent, because they may keep whores, and Concubines if they will. What dares not this fellow say? Look into the Canon 
(k) Decrit. Dist. 81. & 82.  law, and the Council of Trent, & you shall see how this practice is condemned, and severe punishments enacted against them that fall into such crimes 
(l) Decret. de reformat. c. 14. sess. 25. . We know that Bishops are forbidden to tolerate such sins under pain of being suspended from their office 
(m) Decret. dist. 83. c. Si quis Episcopus. . It is a sin to invite to say Mass, or to afford necessary ornaments to notorious Concubinary Priests, or to be present at their Mass, under pain of mortal sin 
(n) Navar. in man.. c. 25. n. 80. , which if any do, they receive a curse instead of blessing. Can the Church of God use greater diligence to banish and abolish this sin, than she hath done, whose councils make most severe laws against them, whose Bishops are bound under pain of suspension from their office to punish them according to those laws: whose children finally are bound under pain of eternal damnation to disgrace them? What if a Bishop or two in Germany, who are also temporal Princes, against the Laws of the Church did permit concubines unto some Priests; must the fault of one or two Bishops be urged as the doctrine, and general practice of our Church? What can be more foolish, and full of ignorant malice then this cavil? And yet doth he not prove substantially that ever any Catholic Bishop did permit any such practice. For the centum Gravamina Germanorum, which he citeth, are insufficient witnesses, being as himself confesseth Papists but in part, that is Protestants in very deed, the head whereof was Luther: so that against his promise he doth produce his own Authors against us. Espencaeus whom likewise he bringeth, though disgusted with the court of Rome, he gave much liberty to his pen; yet he speaketh only upon the report of these Protestant Germans, not giving full & absolute assent thereunto, but saying, would to God the Germans had complained thereof falsely, and without 
(o) Vtinan & falsò, & immeritò extaret inter Gravamina Germanorum. Espenc. l. 2. c. 7. de continentia.  cause. Which words the Bachelor doth translate, whereof the Germane Nation complained long ago, and upon too great cause, making no difference as you see between a doubtful, and an absolute speech. When will this Bachelor or child of Babel be healed, and leave this false trick? Did not I say in the beginning too truly, and upon too great cause, that he citeth no Author whom he doth not corrupt? For he useth the same fraud in the other testimonies of Espencaeus, 
Epenc. loc. citato.  who doubting of the truth of the Germans complaint, that Priests that would live chaste were constrained to pay rend, saith thereof: Si credere dignum est, if it be a thing that deserves credit, which the Bachelor translates, it is horrible to believe, but too true. Which is quite kym kam, as you see: which treacherous dealing to use it so perpetually in every quotation after such oaths of sincerity is horrible to believe, but too true.  
27. That some Priests, and Monks live dissolute lives, disagreeing from their profession, whereof some of our Authors and Bishops complain, the complaint hath been as ancient as the public profession of Christianity in the world 
(p) Et nos novimus tales, sed non perijt fraternitas propter eos qui pro fitentur quod non sunt. , an unavoidable evil, whereof Christ saith, Scandals must needs come 
(q) Matt. 18. v. 7. : neither ought the examples of some that made shipwreck, daunt others from this gainful navigation in the ship of chastity, with the gale of the holy Ghost, Christ being Pilot 
(r) A fructuosa navigatione, navigio continentiae gubernatore Christo spiritus sancti afflatu- Nissen. l. de virgin. c. vlt. , to use the words of S. Gregory Nissen brother unto S. Basil. helvidius the heretic an enemy of Virginity did object the same, that some Virgins kept taverns, which S. Hierome doth not deny, neither did he think it any disgrace. Ego autem (saith he) & plus dico etc. Nay I say more, that some Virgins live in adultery, some Priests keep Inns, some Monks are unchaste: but who doth not see, that neither Virgins ought to keep taverns, neither Priests Inns, nor Monks commit adultery? What fault hath Virginity, if counterfeit Virgins be faulty? Thus S. Hierome: showing that the fault of some ought not to be imputed unto all, nor those sins disgrace a profession which none but such as serve from it can commit. The state of chastity is high, to which none can mount that are not full of the fire of divine love, which when it dieth, 
(s) Quis non statim intelligat, nec tabernariam virginem, nec adulterum 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 than snow, become incontinently more black than a coal; whose scandalous life, the devils instruments use as a coal to black, stain, and denigrate the good name of the rest 
(t) servis Dei detrahunt, & quorum vitam pervertere non possunt, famam decolorare nituntur. August. epist. 136. , as our Bachelor now doth, which was their custom even in S. Augustine's tyme. If (saith he) a Bishop, or a Priest, or a Monk, or a Nun fall into some sin, they (the enemies of vowed chastity) bestir themselves, they labour even till they sweat, to make the world believe, that all Bishops, Priests, Monks, and Nuns are such, though they cannot be proved to be such. And yet (mark their partiality) when a married women is taken in adultery, they neither put away their wives, nor accuse their mothers 
(u) Ad quid sudant isti, quid alij captant, nisi ut quisquis Episcopus etc. omnes tales esse credant, sed non posse omnes manifestari. Et tamen etiam ipsi cùm aliqua maritata reperitur adultera, ne● proijciunt uxores suas, nec accusant matres suas. epist. 137. . Thus S. Augustine.  
28. The Bachelors remedy against this frailty to permit them that have vowed chastity to marry, when they begin to burn, is injurious unto God, to whom they made their vow, against the perpetual practice of the Church, against the doctrine of the ancient Physicians of men's souls, who exhort those that have vowed chastity in such cases to seek remedy by prayer, and by penance, by fasting, wearing haireclothes, lying on the hard ground, and specially by meditation of hell fire, of the joys of heaven, the life of Christ, and of other objects, that may awake in their hearts the flame of divine love. And if these remedies do not prevail, in vain will they seek by the company of one woman to quench that fire that never saith enough, except a man by reason set a non plus ultra unto it. What miseries, and disorders have flowed into Germany together with Luther and his sensual doctrine, in which ou● Bachelor agreeth with him, that S. Paul commandeth all that burn to marry, Protestants themselves complain, to wit, that this Gospel hath bereaved men of honesty, women of modesty, children of simplicity,  ex illa perversa Paulinae legis interpretatione (saith 
(x) silvest Crecanou. de corruptis moribus  one) multò graviora nobis Christianis expectanda sint, quàm Turcis ex sua Polygamina, quibus tot licet, quot libet uxores ducere. That out of this perverse, and false interpretation of the place of S. Paul, we Christians may expect more impure, and beastly practices, then are even among Turks, who by their Polygamy may marry as many wives as they list. Hence it is (saith he) that in former ages so frequent, and so manifold, and abominable venery hath been practised, as now is by both sexes, and all ages We see young boys go openly to Queans, from which if they be drawn, they stubbornly demand wives The same is also in young maids, when they are lascivious and wanton, being checked, they strait crave husbands, both pretending Luther's law, that none can live chaste 
(y) The same doth the Protestant Wigandus report, de bonis & malis German. ; that venery is as necessary as meat and drink. Thus he. What murders and massacres of their wives this fire hath driven Ministers unto, seeking to quench their own wanton flames in their wives blood the same Protestant doth largely recount, namely of a Minister 
* 
Crecanovius ubi supra.  
At Newburge in Germany.   that poisoned his wife, and being demanded the cause that moved him to so bloody a fact, made freely this answer: Coniugium in Lutheranis Sacerdotibus non extinguere vagas libidines: That marriage in Lutheran Ministers is not sufficient to quench the fire of their wandering lust, and affection to divers women.  
29. Wherefore M. Crashaw, if you seek not to quench your fire by such water of penance, and devotion, as ancient Fathers prescribe, it is much to be feared the same will not burn long within your own doors, nor your wife without danger keep in so furious a flame, specially if you be of the fiery temper that Zuinglius, & other your first gospellers were of, who say 
(z) Non aliam matrimonij causam apud Paulun, quàm carnis ad libidinem aestum reperire licet, quem feruere in nobis negare non possumus cùm huius ipsius opera nos coram Ecclesijs infames reddiderint etc. Zuinglius tom. 1. fol. 115. edit. Tigur. an. 1581.  that in S. Paul no other motive of marriage is found, but only the burning of carnal lust; which cause they confess was so manifest in them, that our burning (say they) hath made us infamous before the face of Churches: and by burning lust we understand carnal desires, and long, wherewith a man even set a fire, doth think of no other thing, than the pleasing of his libidinous appetites, spending all his thoughts, and meditations therein, wholly employing himself how to satisfy the raging of his flesh. These are the very words of the first firebrands of your Gospel, and this was the fire and fervour which moved them to preach against the Pope, which whether it were from hell or heaven, from God or the Devil, from the motion of the spirit, or fury of the flesh, let the Reader judge; and whether marriage may be thought able to quench such raging flames of Apostatical Priests, or how neighbours may be secure, whom but a wall doth part, from such fires; or rather let us leave this matter, and judgement to him, who shall judge the world by fire, the light whereof will show, I make no doubt, more Catholic Priests that lived continent without any woman, than Ministers that were content with one.   

An Answer to the nineteenth wound.  
30. THE nineteenth wound deserveth no Answer, being only an heap of slanders without any proof, where putting his head out of the stews, loath to leave them, he saith in a loud voice, that our Liturgy is full of blasphemy, our Legend full of lies, our Ceremony full of superstition; which Liturgy being lately corrected, yet I dare say (saith he) that for one evil taken out there is another put in, and some stand unremoved, and that both in pictures, and points of doctrine they are as ill as the former at least. This is all the proof he brings, or you may expect of him; to wit, that he dares say it, whom you cannot but believe, 
M. Crashawes Dare-say.  being (as by this Sermon appeareth) a man so modest, that no words are more rife in his mouth then whores, and harlots, not blushing to spend many hours in pulpit upon that subject; so sincere, that no Author is by him cited without some fraudulent trick to wrest their sayings from a true and plain to some false and slanderous sense; so loving towards the Church of Rome, that he doth beat and busy his brains to devise the most horrible blasphemies, and barbarous practices heart can imagine to charge upon her: finally so religious towards God, that out of scruple of conscience to spare the Pope, he doth tell manifest slanders, that may give vantage unto profane men to deny him. Wherefore this wound being made only upon the bare word of so grave a witness, we must leave it as incurable, not being in our power to stay his tongue from wounding the souls, and consciences of credulous people, that will believe all he dare say, without any proof, on whom he loadeth many damnable wounds that must needs cause in them (if they be not healed) eternal death.    

THE seventh CHAPTER. AN Answer to his last wound, concerning the bad life of Catholics.  
IN the last wound, he turneth to his stews, and their demesnes again, therein ending his Sermon, 
à pag. 156, ad. 166.  and bidding his Auditory good night, and giving us our last farewell with a charge of Adultery, Drunkenness, Ambition, Idleness, Dissimulation, Deceits, Cozenages, Murders, Whoredoms in all estates, particularly in the Clergy, with Ignorance, Negligence, Sodomy, Simony, and other corruptions to attain places and honours in the Church, bringing Bernardus Marlanensis a Poet, S. Brigit, S. Vincent Ferrere, and Pope Adrian the sixth complaining, that such sins and abuses were in the Church, desiring the same might be reform; fearing otherwise that God would lay heavy scourges upon Christendom. With this and such like stuff doth he fill up ten or eleven pages, mingling lies, slanders, railing, and follies with some truths. This accusation as it is the vainest & emptiest of all other 
(a) August. de unit. Eccl. c. 18.  so is it most rife in the mouth of Protestants: therewith they do deceive, and delude ignorant people more than with any other, as Donatists 
(b) Quod propterea (Donatistae) faciunt, quia firma & robusta veritate subnixa in venire non possunt documenta, quibus causam suam tueantur: & volunt videri aliquid dicere, dum tacere erubescunt, & loqui inania non erubescunt. Aug. de unit. Eccl. c. 18. , and Manichees 
(c) Aug. de moribus Eccles. Cathol. c. 15.  & other Heretics did in former times. Concerning which we will briefly consider two things. First the quality of the witnesses which he bringeth, and how they make against him. Secondly the accusation itself, how vain, & empty, and of no substance it is.  
2. To begin with the witnesses that complain of the lewd life of some catholics, I demand of M. Crashaw, whether they were Protestants or Catholics themselves? not Protestants, for than he should produce, contrary to his promise, his own men against us. They were Catholics then, as he doth confess. Then I demand again, whether they had conscience or no? if they were without conscience, then doth he produce faithless witnesses, ready to speak untruth without any scruple; wherefore the Bachelor doth grant also that these Catholics, or Papists (as is his phrase) had conscience, and out of remorse of conscience, and fear of God, did confess freely, and deplore bitterly the misery that the sinfulness of the Romish Church would bring upon the world. Thirdly I demand, where they came to that conscience, or fear of God? By the preaching of what Ministry? By the Sacraments of what Church? By the doctrine of what faith? Doubtless of the Roman faith, Ministry, and Church, wherein they both lived, and died obedient children. This being certain, let M. Crashaw call to mind what he teacheth against the Brownists, that a good conscience cannot be severed from effectual calling. And how can that be (saith he) but a true Church, wherein men are ordinarily begotten to God? How can that be but an holy, and lawful Ministry that brings men to salvation? 
pag. 30.  Thus he. Now let M. Crashaw speak whether it were not a good conscience, the remorse whereof moved these men to detest the sinfulness of many in the Roman Church? Whether that was not true fear of God that did make them so bitterly deplore it? Then again either these men came to conscience without effectual calling, or were effectually called by the means of a false Church: or else the Roman is the true Church, detesting bad life, whose doctrine breedeth in her loving children such an hatred thereof. And these Saints, and holy men, as they are witnesses against the bad life of catholics, which we much more than Protestants abhor; so likewise their example of not forsaking the Church, notwithstanding the known bad life of some, will be a testimony at the day of judgement against the damnable pride of the Protestant revolt, out of a pretended horror against sin: wherein they are neither like these holy men of our Church, nor the ancient Prophets, who (as S. Augustine 
(d) Lib. 3. count. Cresc. Grammat. c. 38. Sanctos & Prophetas Dei inter contemptores legis, Dei mandata sernare licuit atque in ipsos transgressores multa digna & vera verba iaculari.  saith) did keep the commandments of God among the transgressors of his law, living together with them in the same Church, and darting many worthy, and true sayings against their bad life. But though they did detest, abhor, and reprehend such heinous sins, yet durst they not, sibi alterum populum quasi purgatum, & liquatum separatione sacrilega constituere, make a sacrilegious revolt, and gather together a new company, as it were purged, and purified from these sins. So likewise (saith S. Augustine) we may neither follow the wicked deeds of our Bishops and Prelates, and other Profestours, which you do rather object then prove, nor yet thereupon forsake the holy Church, which (as the Apostle saith) doth increase and fructify in the world: so that these men living and dying members of our Church, the sins of whose Professors they did reprehend, and yet having conscience, grace, fear of God, which cannot be come by but in the true Church as M. Crashaw confesseth, it is clear, that these witnesses condemn Protestants of impious, and pernicious presumption, as S. 
(e) Non veniat in cor nostrum impia & perniciosa presumptio, qua existimemus nos ab his esse separandos, ut peccatis eorum non inquinemur. in Brevic. collat. tertij diei. c. 4. circa med.  Augustine termeth, running from the communion of the true Church, not to be stained with sins and abuses, which were, are, and will ever be in any company of men, though most holy, living upon earth.  
3. Among other witnesses of the bad life of Catholics especially of the Court of Rome, he bringeth Pope Adrian the sixth, with many great praises, that he was one of the honestest hearts, that ever had the hindrance to be a Pope, the best that was these many years, of whom if it be possible of any, there was expectation of some reformation in the Church; a good man, too good to be Pope, at least too good to be Pope long, that after he had forgot himself, 
pag. 160. 193.  and the honour of his Apostolical seat (which cannot err nor do amiss, as he like a fool confessed) forthwith order was taken that he should not trouble the world, nor disgrace his place any longer, for he soon died. Where he would give his Reader to understand, that the life of this Pope was by Catholics abridged, because he might seem to affect the Protestant reformation. Now the praises the Bachelor layeth on this Pope, coming from such an adversary of Popes, no man may think other motive did force him thereunto but truth, as indeed this Pope was both pious, wise, and learned, a Doctor, and Reader in Lovayne, Master afterward to Charles the fifth Emperor of famous memory, and Governor of his Kingdoms in Spain in his absence, from whence he was called to the dignity of the Roman Sea. But for his affection to the Protestant deformation, it is so false, that never any Pope did more abhor, never any more severely censure it, never any more earnestly impugn Luther, nor gave cause of greater hope, that by his diligence and industry, that schism & faction might have been suppressed, as any will perceive that shall read Luther's 
(f) Tom. 2. operum Luther. edit. Witteberg. 1562. fol. 354. & sequent. ad 359.  letters against this Pope, or the letters of this Pope against him, especially those to the Duke of 
(g) Habetur tom. 4. Concil. fol. 706.  Saxony, where among other things painting out Luther in his own colours, thus he writeth, and let the Bachelor mark the words of this Goodman, for they do no less concern him then Luther. Seeing it is written (saith this Pope) that railers, and revilers shall not possess the Kingdom of God, and our Lord saith in his Gospel, He that shall call his brother fool shall be guilty of hell fire, can any man be so blind, as not to see, that Luther is the Apostle of Antichrist, who not only on the Priests of God, but also on the Prince of Priests, the successor of S. Peter, Christ's Vicar on earth loadeth most vile, and infamous names? whom he doth rend and tear in pieces with such strange reproaches, contumelyes, and blasphemies never heard of before, which both a modest tongue will blush to rehearse, and chaste ears tremble to hear? Who also doth not cease with his impious, and pestilent tongue to call the Apostolical Sea the Chair of Pestilence, the Kingdom of Antichrist, and of the Devil; loading other more horrible and nefandious names which he could invent on that sea, in which the head of Apostles Peter sat, so many holy Bishops ruled, which the glorious Martyr Cyprian did not doubt to call the Principal Sea, whence Priestly dignity flowed.  
4. This, and much more writeth this Pope. By which you may perceive first what a lewd fellow, and naughty heart Luther was, unto whom this Good man, and honest heart was as opposite as heaven unto earth, Christ unto Belial, God unto the Devil. Secondly how falsely this Bachelor did avouch, that this Pop forgot himself, and the honour of his Sea, which cannot err, nor do amiss as he like a fool confessed, where, besides the scurrility of his speech, laying that title on so learned, and worthy a Prelate, which under pain of hell fire may not be given to the meanest Christian: Besides this scoff, I say, mark the fate (shall I say) or folly of this fellow whose luck is such, that when he would seem wise, and censure others as fools, he still playeth the fool notoriously himself, as now in saying that Pope Adrian did disgrace his Sea by confessing like a fool, that the same could not err, nor do amiss. For is it a disgrace to a Bishop, or to his Chair, that he cannot err, nor do amiss? How then did the Pope disgrace his Chair, or play the fool in confessing that his Chair could not err. But to leave the Bachelors folly, who by great chance stumbled on a truth against his will, let us take his meaning, which was to tell a lie, to wit, that Pope Adrian did confess his Sea could err, which other Popes and Catholics deny; which to be false is made clear by the former words of the Pope, in which he doth constantly maintain the dignity of his Sea against Luther as you have heard.  
5. And suppose he had granted, that some Popes his Predecessors in that Sea had abused their authority, had not lived so well as that great dignity did require, had erred in matters of fact, though in the very truth this Pope doth not say so much, but only that some abuses were in the Court of Rome, which are, and ever will be more or less in all Courts in the world, which he made promise to do his best to reform: yet had the Pope granted that some of his predecessors had done amiss, did he therefore forget himself, and the dignity of his Sea? What Catholic doth attribute this dignity to the Roman Sea, that the Bishop thereof may not lead a bad life, and in his deeds serve from his doctrine? Nay contrariwise we challenge this to be the dignity of his Sea, and chair, that though the Bishop thereof be wicked, and of ill life (as he may be) yet he can never teach nor define any false doctrine, which is the privilege of the true Church, & the Pastor thereof, as S. 
(i) Ne dum boni putant se malorum permixtione culpari, per humanas & temerarias dissentiones aut paruulos perdant, aut paruuli pereant, usque adeo caelestis Magister cavendum praemonuit, ut etiam de praepositis malis plebem securam faceret, ne propter illos doctrinae salutaris Cathedra desereretur, in qua coguntur etiam mali bona dicere. ep. 166. ad Donatist. in fine.  Augustine taught long ago. To the end (saith he) that none might presume to separate themselves from the unity of the Church under pretence to fly the company of the wicked, our heavenly Master doth make his people secure, even of their bad Pastors, lest to shun them they should forsake the chair of saving doctrine, in which even the wicked are forced to speak the truth. For the things they speak are not their own, but of God, who in the Chair of unity hath placed the doctrine of verity. Thus S. Augustine, showing that the doctrine of truth cannot be heard out of the Sea of Peter, which keepeth the whole Church of God in unity and peace, which we are secure cannot err, that even the wicked Popes, and places have not power to define any errors.  
6. Now touching the accusation itself, I will briefly, but clearly show five things against Ministers concerning this point; which if they consider well, may suffice to stop their railing mouths against the life of Catholics; to wit, that therein they show themselves ungrateful, vain, impudent, malicious, and wilfully blind. First they are ungrateful unto the bad life of Catholics, on which Luther built his pleasing, and sensual Gospel of sole-faith, which he could never have done but upon the corrupted life of Christians, among whom had the ancient love of good works & penance flourished, he had never laid three stones one upon the other in his building. This is not my conceit, nor my hard opinion of his doctrine, but that great Architect of Churches doth himself confess the same in express terms. If (saith he) the face of the ancient Papacy did now stand 
(k) In cap. 4. ad Galat. fol. 399. 400. tom. 5. edit. Wittenberg. ann. 1562. Si staret illa facies veteris Papatus, parùm fortè nostra doctrina de fide contra eum efficeremus, presertim cùm iam parùm efficiamus. , perchance we should not prevail much against it by our doctrine of faith. And more clearly in the same place. If Popery had the same sanctity, and austerity of life, which it had in the time of the Fathers, Hierome, Ambrose, Augustine, and others, what should we be able now to do against it? Thus Luther. Where you see he doth both confess that the ancient Fathers most famous for sanctity were Papists, the Church in their days Popish, and that had he preached his Gospel in their days, or they lived when he began to preach, their sanctity would have detested the same, their learning have crushed the brat of liberty in the cradle. Let the Reader judge what a Gospel that is, which antiquity would have resisted, sanctity detested, the Church of God in her best times, not so much as have heard of; which finally could never have prevailed, but in this last age, when dissolution and love of liberty hath prevailed against the ancient discipline, and sanctity of the Church, so that by this railing they defile their own nest, they shake the ground of their Gospel, stir that stinking puddle, out of which their progenitors did issue, and show themselves unthankful unto their Parent, and Mother, which is the rotten, and corrupt life of many Catholics.  
6. The second, to wit their vanity doth appear by their aiming at a mark quite opposite to the drift of their Gospel, which is to impugn not the dissolution, but devotion, not the sinfulness but the sanctity, not the wickedness but the holiness of our Church, not our transgressing Gods precepts, but our following Christ's Counsels. This to be their quarrel against us, Luther himself their Captain General doth witness. We 
(l) Non pugnamus contra Papatum hody palàm impium & sceleratum, sed contra speciosissimos eius Sanctos, qui putant se Angelicam vitam agere. Luther. in c. 4. ad Galat. tom. 5. fol. 400.  fight not (saith he) against the open wickedness, and dissolute life of the Papacy, which those that are sound amongst them detest, but against her most beautiful Saints, which think they lead an Angelical life, and that they do not only keep the commandments of God, but also the councils of Christ, and do works of supererogation which they are not bound unto. Thus doth Luther write, showing that his intention is to lay waste the Sanctity of our Church, giving her just cause to complain, as that woman of Thecua 
(m) 2. Reg. 14. v. 7. , Extinguere volum scintillam meam, they seek to extinguish and put out that little spark of ancient sanctity, fervour and charity, that as yet remaineth in me. To which sanctity Luther was such a deadly foe, as he doth profess in the same place, he will not spare any most ancient Father, or Fathers, nor the whole army of them, did they now live, as they once did guilty thereof. 
(n) Fingamus igitur illam religionem & disciplinam veteris Papatus, & observari illo rigore quo Eremitae, quo Hieronymus, Augustinus, Gregorius etc. & alij multi obseruarunt etc.  Let us suppose or imagine (saith he) that the piety, and discipline of the ancient Papacy did now flourish, and were observed with the same rigour that the old Hermits, that Hierome, Augustine, Gergory, Bernard, Francis, Dominick did observe it: yet ought we (saith he) by the example of S. Paul impugn false Apostles, and fight against the justiciaries of the Popish Kingdom, and say, though you lead a most chaste life, though you punish and weary your body with frequent penances, though you walk in religion and humility like Angels, yet you are slaves of the law and sin, and of the Devil, and to be cast out of the house as children of Agar.  
7. Thus doth this Saracen inveigh against ancient Fathers, the discipline and sanctity of the primitive Church, whom he doth slander to have sought salvation by their works, and not by Christ, showing the tooth of his Gospel to be not against riot and ribaldry of dissolute drunkards, but the penance and piety of greatest Saints, which being the drift of their sole-faith-religion, M. Crashawes long railing against our sinful life, may seem from the purpose. Yet perchance I may herein be deceived, and he goeth more cunningly about the matter than we imagine. For as the Falcon that flieth at the Herne, seemeth often to take a contrary course, yet working into the wind comes before one is aware over the Herns head to give her the deadly stroke: so M. Crashaw, and other Ministers seeming in their Sermons to take a course against the open dissolution, and wickedness of some in our Church, as though their desire were to reform the same, they do so wind, and turn the poor people about, that from the hatred of them that are wicked amongst us, they bring them to detest, and abhor even the sanctity, and religious practice of piety in our Church, which the Genius of their jovial Gospel cannot endure; and at the overthrow whereof it doth, as you have heard Luther confess, principally aim: so that though their endeavours herein be not so vain, and impertinent, yet their intention is much more wicked, and impious.  
8. But that which makes me wonder is their want of reflection, and their folly, that seeing nothing is more shameful than a reproach returning upon the Author; yet they object such unto us, which without extreme blindness they cannot but perceive, that we may easily, and more strongly, and with advantage retort upon 
(o) Haec nos multò copiosiùs, & probabiliùs obijcere possumus non ea inanitate qua isti, ut in eyes causam constituamus; sed ut eis ostendamus, non ideo nos nolle talibus fidere quia non invenimus talia quae dicamusus sed ne tempus rebus necessarijs utile in rebus non necessarijs conteramus. Aug. de unit. Eceles. c. 18.  them. For what more evident to the eye, more notorious to the world, more confessed, and complained of by themselves, then that their Church is fuller of all horrible, and execrable sins than the Roman is? Who doth not see that the accusation of adulteries, Drunkenness, Ambition, Idleness, Dissimulation, deceits, Cozenages, Murders, Whoredoms in all estates, Ignorance, Negligence, Sodomy, and Simony of the Clergy which the Bachelor objecteth to the Roman, like balls of iron cast against a wall of Diamond, reflect strongly upon the face of their own Church, condemning her as a strumpet, void both of shame and judgement, for accusing others of the sins for which she is more notable, and hateful herself, even by the judgement of her own friends ●nd children, whereof they complain in this sort, namely of the Church of England. What eye so blind, that it doth not gush out with tears to behold the misery of our supposed glorious Church, I mean the great ignorance, that superficial worship of God, the fearful blasphemies, and swear in houses and streets etc. the dishonour of Superiors, the pride, cruelty, fornications, adulteries, drunkenness, covetousness, usuries, and other like abominations? O behold, and pity the woeful and lamentable state of our Church in these things!  
9 Thus their own brethren complain. Alexander Severus Emperor when one had set up an Epigram in praise of Fescennius Niger, whom he had put from the Empire, his friends storming thereat, he commanded the same should stand, giving this reason: If he were so valiant, let men know whom we did conquer; if not, yet let men think we were able to conquer such an one. The like we may say of the sins of Catholics which M. Crashaw doth exalt, & extol to the uttermost in this wound, let them stand, that if they be true, men may know how valiant in wickedness Protestants are, who in few years have surpassed the daily increasing wickedness of many ages; if they be false (& much indeed is exaggerated beyond modesty and measure) yet seeing it is their own fault and falsehood, they have no cause to complain, though they should be thought more wicked than indeed they are: for that they go beyond us in bad and dissolute life, how wicked soever they make us, themselves do confess. The confession of Luther is known that the world grew worse by his doctrine 
(p) In ser. convival. Germ. f. 55. ; and of Caluin complaining of his gospellers, that they did scoff and jest at the dorages of Papists, but themselves were unworthy ever to return to Popery 
(q) Maior pars tot hominum qui cupidè evangelio nomen dederunt, homines Lucianici & Epicuraei Papistarun inepria● lepidè irrident: sed ipsi indigni sunt qui unquam ad Papismum revertantur. Calu. de scanned. inter opera eius Geneu. in press. ann. 1562. pag. 859. & 865.  again.  
10. These two may suffice for Germany and France, Luther being the Patriarch of the one, Caluin of the other, who cannot be thought to have spoken, either out of want of affection, or knowledge of them whom they begot & loved as their children. For England, let the testimony of a famous man in their Church suffice, D. King now exalted to high honour, who in a Sermon upon jonas, speaking of the Protestant reformation, showing how men were made worse thereby, complaineth in this manner: Such 
(r) King upon jonas sect. 32. p. 442.  stranger's a● we (saith he) to the work and fruits of repentance, that scarcely we understand what repentance meaneth. And so far it is of, that we are become true Isräelites with Nathaniel, or but almost Christians with Agrippa, that we are rather proved fully Atheists. And that which Tully reporteth amongst his wonders in nature, that in one Country drought causeth dirt, and rain stirreth up dust, may be truly applied unto us, that abundance of grace hath brought forth in us abundance of sin: and as some took occasion by the law to wax more sinful: so iniquity had never been so rife amongst us, but through the rifeness of the Gospel. Thus he. Behold a miracle to confirm the new Gospel, which being so manifest, and apparent, he may verily be thought a miracle, or monster, that shall desire any other to prove the grace and goodness thereof. That the law of Moses made some more sinful, no wonder, seeing the same gave knowledge of sin 
(s) Per legem cognitio peccati Rom. 5. v. 20. , not grace to overcome it, which was never had but through Christ 
(t) The law was given by Moses, Grace and truth by Christ jesus. Io. 1. v. 17.  jesus. But that the grace of Christ, and of the Gospel should cause rifeness of sin, and the rain of the holy Ghost from heaven should raise up the dust of worldly desires, & hide God from men's sight, making them more addicted unto temporal things, is such a wonder, that I dare say the like was never heard of before Luther's time, nor shall be seen again till the world's end. So that to conclude, their Professors being, as themselves confess, worse and more wicked than ours, they cannot wound us, but through their own sides, and the Babel's they rear up against us, come in the end to fall on their own heads; such is their folly in their invectives against us. Nay these sins fall more heavily upon them, and leave them more deeply buried in shame, who after such clamours, and outcries against Catholics for dissolute life, promising to reform all within few years, fell into the depth of more horrible, and abominable sins, than the Church of Rome, declining from her first fervour of piety and charity, did arrive unto in many ages, as themselves are forced to confess. If it be the quality of a bad weed (as our Proverb is) to grow apace, how wicked a weed may their Church be thought, that in few years is mounted higher in all manner of wickedness, & sinful life then the Roman in so many ages, whose sins our Bachelor saith, now come to reach to the clouds?  
11. Fourthly, they show their malice, so eager to say something, that making the bad life of our men seem worse than it is, they urge that, as an incurable wound of our Church, which is an unavoidable misery of this life, to have many wicked joined with the just, many sinners with Saints, even the worst with the best. From which misery the Church of Christ can never be free nor healed, till she become glorious without spot or wrinkle in heaven 
(u) Ephes. 5. v. 27. . Now she is a great house which containeth vessels of reproach, together with vessels of honour 
(x) 2. Tim. 2. v. 20. : a net which draweth good & bad fish, through the waves of this life to the shore 
(y) Matt. 13. v. 47. ; a floor that now is threshed, having chaff mingled with corn 
(z) Matt. 3. v. 12. ; a field where the Devil soweth his darnel amidst Christ's wheat 
(a) Matt. 13. v. 25.  which must grow together till harvest, when a division shall be made no less joyful for the one, then woeful for the other; when chaff by heaps, darnel by bundells shallbe cast into unquenchable fire, the choice corn & wheat of the elect laid up in the granary of eternal glory. This is the blessed state, the Church of God doth expect: the mean time the office of good men is with great patience to suffer, whom neither their charity can convert, nor their authority punish, seeking to keep themselves unspotted, not by running unto another Church, nor by knowing the sins of others, but by not consenting unto what they know, nor judging rashly of what they know not 
(b) Non malefacta hominum cognoscendo, sed cognitis non consentiendo; de incognitis verò nontemerè iudicando innocentiam custodimus. August. de unit. Eccl. l. 2. , expecting the glorious coming of the great God 
(c) Tit. 2. v. 23. , when secrets shallbe seen 
(d) 1. Cor. 5. v. 5. , and men rewarded according to their works 
(e) Matt. 16. v. 27. . Vos interea quid saevitis? (to speak unto Protestants in the words of S. Augustine against heretics of his time) quid excaecamini in study partium? quid tanti erroris longa defension implicamini 
(f) l. 1. de moribus Eccl. Cathol c. 35.  & c? In this interim of mortal life, why do you rage's? why do you blind yourself with partial affection unto your own side? why do you lose yourselves in so long and vain defence of your vast errors? seek corn in the field, grain in the floor, which will easily appear, and show itself to such as seek it. 
(*) Quid nimis in purgamenta intenditis oculos? Quid ab opimi horti ubertate imperitos sepium asperitate terretis? Est certus aditus, quamuis paucioribus notus qua possit intrari, quem vos aut esse non creditis, aut invenire non vultis.  Why do you cast your curious eye upon chaff only? Why do you detain ignorant people from the entrance into this fruitful garden, by showing thorns and briars that grow in the hedge? There is a passage which leadeth men into this orchard, though not so obvious unto all, which either you do not believe, or else will not find. Thus S. Augustine.  
12. And thence appeareth the fifth thing I intended to prove, that Ministers in this point are wilfully blind, who cast their eyes every way to seek cavils against us, not enduring to see the great, and heroical sanctity of many in our Church. And first concerning our Ancestors 400. years ago, whose sins this modest Minister rippeth up to lay them upon us, they have left so many famous monuments of zeal and piety, that Protestants are no ways comparable with them, whose religious liberality erected Churches, and endowed them with rents, and revenues for Catholic Priests, which married Ministers, with their wives and children now enjoy, who otherwise might go a begging, how much soever they brag of their nursing Kings, and Queens 
(g) M. Crashaw in his Virgin. Sermon. : which superiority above them in works of piety, one of them doth confess with shame enough, saying: If we look 
(h) M. Stubbs in his motive to good works printed. 1596. p. 43.  into the ages past, we shall find more godliness, devotion, zeal (though blind) more love one towards another, more fidelity, and faithfulness everyway in them, than is now found in us. And yet further: Is 
(i) pag. 72.  it not a shame unto us, that our forefathers living in the times of superstition etc. should notwithstanding so far pass us in good works, that we may not once be compared with them in any small measure? Thus he. Showing the blindness of our Bachelor, and such Mates as rail at the lives of our 
(k) See likewise the testimony of the Centuriators cent. 7. c. 7. col. 181.  Ancestors, with whom their Church is no ways comparable; which howsoever she brag of her sunshine, is more dark and obscure than Egypt itself, if we respect the light of good works, which Christ did command 
(l) Matt. 5. v. 14.  to shine in his Church. And that now also there is an entrance into our Church to find out many good, and holy men, our Adversary Sir Edwin Sands can witness upon his own knowledge, who writeth in this sort: Let Protestants look with the eye of charity upon the Popery, as well as of severity, and they shall find some excellent orders of government, some singular helps for increase of godliness and devotion, for the conquering of sin, for the profiting in virtue 
(m) In his relation of the religion used in the west ●●●ts of the world. sect. 48. . And of our Catholic Clergy he saith. In their Sermons much matter both of faith and piety is eloquently delivered by men surely of wonderful zeal, and spirit 
(n) sect. 6. . All Countries are full of the jesuits books of prayer and piety to their language, and wonderful is the reputation which thence redounds to their Order 
(o) sect. 7. . Thus doth this Protestant write of our Church upon certain experience after long travails: whereas M. Crashaw, who never moved foot out of England, by the intelligence he gets from his Gossips at Pemblico doth pronounce this judgement and censure, that our Church is delivered unto a general, and universal pollution in all estates, and many other big words to the same purpose.  
13. But when he cometh to touch either the sins, on sanctity of his own Church, you may wonder how he doth mince his words about the one, and open his mouth wide in the other. Touching the sins in his Church he doth confess some are incurable, which he termeth little petty babels, or daughters and sprigs of Babylon. Examples of great Sanctity he hath none, but had he any to dilate upon, how his tongue would swell in their praise you may see by this, that commending two Churches in London, S. Antling's, and S. Marry Oueryes, famously known to be the haunts of Puritans and Brownists, he saith: In a Church in London (meaning one of the two) every day in the week prayers and a Sermon at six a clock in the morning, a blessed and rare example, scarce matchable in the world. Thus doth he rarify his one Church in the world; which howsoever compared with other Protestant Churches may seem a great Lady of Isräel: yet parallelled with the piety, devotion, and continual prayers practised throughout the Catholic world in many Churches, the most favourable eye can judge her no more than a little petty Babel. For to omit so many thousand of Catholic Churches in the world, where the name of God is daily called upon publicly before six in the morning, what can the Bachelor say to so many hundred Monasteries, & so many thousands living in them, that rise every day in the year at midnight to sing Psalms, and praises unto God, to read the divine Scripture, and commonly hear an Homily, or Sermon of some ancient Father thereupon. And not only men but also women (true Daughters of Isräel indeed) many of Noble families, which might have had great fortunes in the world forsaking the green woods of fading pleasure, have voluntarily shut themselves up in the cage of a religious Cloister to be as it were Nightingales to sing day and night praises unto God, not failing in this devotion even in the heart of winter, when his best and holiest Ministers, and even relapsed Friars who whilst they were with us kept this custom, snort, and sleep sound in their soft bed, with some petty, or pretty daughter of Babylon by their side.  
14. I know Ministers when they hear but the name of Monastery, knowing that in so bright a glass of godliness, their wicked, or at least worldly, and ordinary manner of life would seem more ugly, have ever at their tongues end a tale to stain, and defile the same, either foolish, or fabulous, or false, or perchance true; yet the fault of some few, can no more in justice, and equity disgrace the Religious of that family, than the treason of judas the sanctity of the other Apostles. And would Protestants with an unpartial eye with the eye aswell of charity, as of severity, look on such Religious Orders, on the close and retired life of Carthusians, the rigour and penance of Capuchins, the Obedience and charity of jesuits, ready to go to the most savage people to convert them, wherein so many hundred of them do fruitfully labour, and on other holy and pious practices which divers Relgious Companies do profess, considering these things unpartially, they would not deny the face of Christ's Church, which 
(q) 
Quis nescit sumae continentiae hominum Christianorum multitudinem per totum orbem in dies magis magisque diffundi? Multi usque adeo Dei amore flagrantes, ut eos in summa continentia, atque mundi huius incredibili contemptu etiam solitudo delectet.  
Quis non illos miretur & praedicet, qui contemptis atque desertis mundi huius illecebris, in communem vitam, castissimam, sanctissimamque congregati, simul aetatem agunt, viventes in orationibus, lectionibus, disputationibus? Haec est etiam vita feminarum Deo sollicitè castèque seruientium, quae habitaculis segregatae ac remotae à viris quàm longissimé decet, pia tantùm illis charitate iunguntur, & imitatione virtutis. lib. 1. de mor. Eccles. Cathol. c. 31.   S. Augustine described in his time, is now among us, and that we may truly say unto Ministers what that Father said unto the Manichees: with whose words I will heal up this wound, & seal up my answer to M. crashaw's wounds. Look on these men, oppose yourself unto them, name them with disgrace if you can without untruth, compare your fasting with their fasting, your chastity with their chastity, your attire with their attire, your diet with their diet, your modesty with their modesty, your charity with their charity, and that which doth most import, your Orders with theirs, you will soon see what a main difference there is betwixt vanity, and sincerity, walking the right way, and wandering betwixt truth and hypocrisy,  strength, and proud swelling, betwixt blessedness and misery, superstition and religion, 
(r) De mor● Eccles. cap. 34.  the Siren songs of deceitful heresy, and the secure haven of Christian piety.   

THE EIGHT CHAPTER. Containing a Conclusion of this Treatise. SHOWING The impiety of the Protestant revolt from the Church of Rome, by the same four arguments wherewith M. Crashaw urgeth the Brownists for their schismatical separation from the Church of England.  
WE have seen how M. Crashaw hath builded the two first quarters of his Babel, the first of the charity and falues of his Church, the second of the obstinacy and wounds of the Roman, and have laid open the ridiculous vanity of his brags about the one, and the intolerable falsity of his slanders touching the other. Other two points of his Sermon or quarters of his Babel remain, 
pag. 16●. pag. 168.  to wit, the obligation of Christendom to forsake the Church of Rome, and his Prophecy that the Church of Rome shall forth with be destroyed, and be fearfully confounded by the mouth of God, when their separation is ended in Gods good time: about which I will add a word or two for Conclusion of this Treatise, wherein I will not be long, neither shall I need, the Bachelor is so short, saying thereof little or nothing at all.  
2. First if the revolt, and forsaking which began in Luther by the kindling of that fire that must burn the whore of Babylon, two things seem unto me very wonderful and strange therein. The first is, that Luther who was raised by 
(g) Fox Act. & Monument. pag. 400.  God, as these men say, to blow against Antichrist, never thought thereof till passion and pride against Dominican Friars made him to puff and blow, to see them preferred before his Order, & by this accident and chance not dreaming of any thing else, he fell to blow, and belch out the fire of his passions against our doctrine of Pardons. Shall the blast of envy, pride, passion, and hatred be accounted the breath of Christ? Had Christ no other instrument to inspire, than an unruly and passionate 
(h) Hospian. p. 2. histor. sacram. fol. 5.  Friar?  
3. Another thing is yet more wonderful, and no less evident, confessed even by Luther himself 
(k) de Missa angulari. tom. 7. operum Wittenberg. fol. 443. , to wit that the Devil in person came from hell, joining his mouth with Luther's to blow both together against the Pope: nay the Devil was the first that did breath & inspire into Luther the doctrine of Christ, if the doctrine which Luther preached against the holy Sacrifice of the Mass were Christ's 
(l) Lutherus à Diabolo edoctus, quòd Missa privata res mala sit, eius rationibus convictus eam abolevit. Hospin. p. 2. Histor. fol. 131. . Had Christ no Angel in heaven that might be spared for that office, that the Blacksmith of hell, so the Scripture termeth the Devil 
(m) Fabrun sufflantem in igne prunas, & proferentem vas in opus suum. Isa. 54. v. 16. , was to be called out of his shop to blow the coals of faith in Luther's breast, to set the whore of Babylon a fire? They may believe it, that can think all antiquity erred; that Christianity failed; that no true Church of Christ was seen upon earth for many ages; that have no other judge to decide their doubts, or to expound Scripture, but the Devil or their private spirit, which is all one; to whom M. Crashaw is driven by the Brownists to appeal in this Sermon, saying: The Devil himself cannot find one deadly wound in our Church, blessed be the Lord that hath thus healed us 
(p) pag. 28 . Is not the Devil, think you, a fit judge to take up the matter betwixt them, and the Brownists, which of them two is the sound Church? Though I might ask M. Crashaw, when he spoke with the Devil last, that he can say so certainly, that the Devil 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 whom the Devil doth not confer, know so much of his good opinion of their Church, who have no such curiosity to know the secret, that we mean to go to hell to ask him? And though the Devil should say it again, & again, that their Church is healed, should we therefore believe it? No truly; that were as great madness, as was Luther to believe upon the devils words, and arguments the Catholic Church was wounded.  
4. This is the goodly beginning of that forsaking, or Apostasy which this Man calleth Christendom, and thinketh the same shall daily increase till the Church of Rome be overthrown, which we see doth rather daily decrease, and the venom & malice of their breath to be now well spent, and the air so purified by the writing of Catholics, that the venomous serpents that hitherto have infected the world, do themselves fear that shortly they must be forced to creep into their caves, and become privy Protestants again, not having any hope but in temporal power of some States, which being sand (for what else are human things?) their building cannot be sure, nor continue long, but must expect the same issue that other Apostatical revolters, 
The Arians.  & heretics have had, who did insect greater Countries, than these have done, 
Virgin. Ser. pag. 39  and had more mighty Princes, and Kings on their side, howsoever the Bachelor brag of the nursing Kings, Queens & Princes, that lick the dust of his new Isräel or Churches feet, very vainly as all men know, seeing their Church falleth down at the feet of Kings making them their Heads, ready to lick up the dust of their feet, & do rather with the rents, and revenues anciently given to the Church, nurse Kings and Queens, or at least many of their followers.  
5. But further to show the impiety of this revolt, and to leave nothing in this Sermon untouched, I will briefly examine what he saith against Brownists, who use, as he saith, against the Church of England the words of his text: We would have cured Babel, but she would not be healed, let us forsake her. This tall Champion will wrest this text out of their hands, and turn, he saith, the dint of their weapon against themselves, 
pag. 20.  that is, against their errors, and this their bitter and Schismatical separation, which he doth with such dexterity like a man flourishing blindfold, that he layeth never a blow on the Brownists, which is not a deadly stab into the heart of his own Church, and yet is he and she so senseless, that neither doth he perceive the sense of his words, nor she feel the smart of his wounds. His turning the dint of the text against them, consisteth in four questions, which if they can answer, 
M. Crashawes 4. questions to the Brownists  he will (he saith) become one of them, which perchance he spoke from his heart, who may be one of them already, though his body be Protestant. The four questions are: Wherein 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 have sufficiently endeavoured the healing of the English Church? Finally, whither will they go if they forsake her? Let us examine Luther upon these questions, in M. Crashawes own words, and you shall see how he turneth the dint of this text against his own Church in Luther's joins.  
6. And first let us ask Luther, and the rest of the revolting Companies with him, how they had sufficiently endeavoured our healing before their running from us. M. Crashaw saith of the Brownists, It's certain, 
pag. 31.  none of them can have of them can have 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, complaining of them, that instead of healing them, contrariwise (saith he) they forsake us and run into corners, and rail on us, and call us Babylon, and Antichristian, & the Synagogue of the wicked; and that, we are no Church, & that Christ is not amongst us. Are these the plasters with which you would heal us? Thus he. Verily, if M. Crashaw and his Church had grace to apply these plasters to themselves, they would be salves of great force to cure the wound of their damnable revolt. For may they not therein, as in a glass, behold their own peevish proceeding with the Church of Rome? After their big brags of curing wounds, being called by the Council of our Surgeons or Bishops, to see what salves and plasters they brought, did they appear? Did they come to show us our wounds? Nay did they not forsake us, run into corners, rail on us, and call us Babylon, Antichristian, and that we are no Church, and that Christ is not amongst us? Do they storm that Browinsts use them, as they used us, and lay the same text of Scripture, and plaster of reproaches to their true sores, which they applied to our supposed wounds? Do not they see that they complain without cause, seeing as Tertullian saith, Idem licuit Valentinianis, quod & Valentino 
(p) lib. de praescrip. c. 42. , Marcionitis quod & Marciano de arbitrio suo fidem innovant etc. The heretical disciples of Valentinus, and Martion had as good reason and might aswell leave their Masters and begin a new sect of their own head, as their Masters did forsake the Church of Rome, and the rest of Christendom? Why then may not Brownists run into corners, rail at their pleasure, build Babylon's, and Israel's, coin Christ's and Antichrists, make Churches and no Churches in the sand of their own fancies, as Protestants gave them example?  
7. And why may not Brownists have as an assured testimony of a good conscience, that they have sufficiently endeavoured the healing of the English Church, as Protestants have that they have laboured fully the curing and converting of the Roman? Of what can M. Crashaw crack that the Brownists may not brag of the like, or better? That his men have written many learned books, specially these later years; that, if he may give his judgement, the skirts of the Romish whore were never more clearly discovered: but have not Brownists also written many books? Do not they plentifully allege Scripture? And if they might speak freely their judgement at the Cross as this Wise man doth, 
The Brownists books.  would they not say, they have clearly discovered the skirts of the English Babylon, or Whore? Will our Bachelor boast of his Church's devotion and prayer for the conversion of Rome? But can he accuse Brownists as slack in this ponit, as not wishing heartily, or not praying earnestly for the conversion of England? The Church of S. Antling's in London praying every morning at six a clock, his example scarce matchable in the world, 
Their prayers.  are they not all, or most of them Brownists, and their friends, & favourites that fill the Church, & pray so loud that they be heard to Rome, and shame the Pope, 
Their examples.  and Cardinals for their negligence in this duty? Can M. Crashw except against the Brownists example of professing their own religion in England's sight? How many of that sort live openly, and are known generally in the Realm, particularly in London? whereas Protestants if any be in Italy or in Rome, they are privy, so close, that no eye can see them, and so sweet that none have list to smell them out.  
8. M. Crashaws fourth salve of making laws, executing in justice, and suspending in mercy, Brownists yet have not used towards him and his fellows, because they have not the sword of temporal authority in their hands, which if they get (and to get it they have done, and still use their best endeavours, wherein M. Crashaw cannot justly accuse them of slackness) they will make Protestants understand, that they can plaster them with their own salves, both execute in justice, and suspend in mercy, aswell as they, making Ministers wear sheets instead of Surplisses, and their Bishops look through ropes, as they do now through Rochets. So that I see not which of M. crashaw's salves and plasters applied to us, Brownists have not with their best skill used unto them that were in their power to use, and therefore have as good testimony to their conscience for their discharge, as Protestants can have: nay, far better, and more assured; the reason thereof is apparent, and a consideration of great moment.  
9 For the English Church being yet but new, errors, and wounds in her, as she is distinct from the Roman, are new and green, and therefore neither deep, nor needing any extraordinary salves. The wounds of the Roman, if she be wounded, must needs be old 
(q) M. Fulke saith: Some Protestant's have written, that the Pope hath blinded the world, some say 900. some 1000 some 1200. years In his Treatise against Staplet. and Martial. pag. 25. , and therefore dangerous, and hard to be cured: to undertake the healing of which with only ordinary and usual salves, as are writing books, praying for them, giving example, and the like, which every religion doth use in their kind, is the attempt of ignorant, and unskilful Surgeons, or rather fond endeavours of vain glorious fools, making boasts of their little love. In truth to men of judgement, that do seriously consider of the matter, the vanity of the new gospellers must needs seem admirable, who confessing the wounds of the Roman Church to be so old, having rankled in her body a thousand years together at least, and so deep, that the same errors were universally spread, yet they come to cure us with trivial toys, and trifles. If they writ three or four books very learned in their own judgement; 
Great vanity of Protestant's.  if in one Church in the world some few of them meet at six a clock in the morning to pray; if some Ministers walk modestly, & demurely in the streets, which very few of them, and very seldom they use, they think their prayers are heard over the world, that the Pope and Cardinals do wonder at them, and as though all men must needs be strait converted that read their books, or do but see their outsides, they are amazed that all Christendom hath not yet forsaken the faith of their Ancestors, which because they have not done, these good Surgeons must needs pronounce them incurable: so full of folly and vanity they are, and so fond conceited of their great skill, and excellent salves.  
10. But are these toys sufficient means to heal old sores? Doth God use to apply no better plasters, when he will have men forsake the faith of their Ancestors? The practice of all ages past showeth the contrary: nay Luther doth himself confess other stronger & extraordinary salves are required. Vbicumque Deus ordinarianviam mutare vult, ibi semper miracula 
(r) Luther. tom. 3. jen. Germ. fol. 455. & apud Sleidan. l. 3. ann. 1525. & in loc. commun. class 4. pag. 38. Deus numquam aliquen misit, nisi vel per hominem vocatum vel per signa declaratum.  facit. When God intendeth to change the ordinary course of things in his Church, he doth ever work miracles. And in another place he biddeth us examine Surgeons or Preachers when they come to practise their Physic, unde 
(s) Vbi sigilla quod ab hominibus sis missus? ubi miracula quae te à Deo missum esse testantur? tom. 5. jen. Germ. fol. 491.  venis etc. Whence comest thou? Who sent thee? Show thy Patents if thou be sent from men: show Miracles if thou be sent from God. These are the salves which must heal old wounds, without which we must not change the old, and ordinary way to heaven. Now who doth not know, but that Luther did change the ordinary course of things, and in the same change doth his Posterity continue? Who sent him with authority, and commission to make this change? to preach this doctrine? to give this strange Physic? If God doth never change the ordinary course without miracles, doubtless he will work some miracles for the Protestant change, if the same be from him, and not from the Devil? But have Protestants done this? Have they miracles to heal us? Have they proved by this means the goodness of their doctrine and physic, without which we may not admit it? What dead men have they raised? What lame man have they cured? To what blind man have they given sight? If since the unfortunate trial of their Physic made by Caluin upon wretched Bruley 
(t) Bolsec. in vita calvini. c. 13.  they never durst prove the same by doing miracles upon men, let them show the virtue thereof by working wonders upon a dead dog, or blind cat, or lame horse? Let them give life to the one, sight to the other, and make the third run 
(u) Nullus illorum adhuc extitit, qui vel equum claudum sanare potuit. Erasmus de libero arbitrio contra Lutherum. , and then they may give us some cause to look more into their Physic, which now being against the ordinary course of Christianity for so many ages, we cannot with a safe conscience so much as entertain a good conceit thereof, according to those rules of Physic which even themselves allow.  
11. The other question we will ask Luther and his company, is, seeing they will forsake us, Whither will they go? M. Crashaw telleth the Brownists, that to forsake one thing for another, no better, is silly, but for a worse is folly and madness. And then he asketh them to what other Church will they go? 
pag. 32.  To the low Countries? To the Church of Scotland? To the Cantons of Switzerland? To the States and Princes of Germany? To the Church of France, or the Church of Geneva, or the free Cities of the Empire? And then he stoppeth their passage to any of these Churches, by laying the block of an huge lie in their way, saying, they are all of our Religion, At which impudent untruth, as Brownists might be offended, so many judicious Auditors that had travailed into foreign parts did (no doubt) smile to see with what manifest falsehoods silly people were deluded. But let us now (as I said) examine Luther whither he will go with his new company, seeing he will needs go from the Church of Rome? Will they go to the jews? Or to the Turks? Or to Atheists? Such indeed most of the revolters proved as themselves 
(x) Doctor King upon jonas pag. 442. Caluin. de scandalis pag. 118. 127.  confess, which I suppose at the first they never intended. Will they join with the Grecian Church? That they sought, and would fain have done, but the Grecians did reject and condemn them as heretics, and would have none of their company 
(y) Vide censuram Orientalis Ecclesiae. . Whither then will Luther go a God's name, if he goeth not away in the devils name rather, with whom he did confer thereabout? I cannot but conclude in M. Crashawes own words, 
pag. 32.  and let the Reader judge, whether the dint of this weapon do not pierce into the heart and bowels of his Church? Wither will you go, or what remains for you to go unto, but unto your corners, and conventicles, where you are your own carvers, your own judges, your own approvers, but have not one Church in Christendom to approve you? Can any thing be spoken more properly against Luther's revolt, than this?  
12. And that you may better understand how this argument doth wound Protestant religion, I will propose a question or two unto M. Crashaw. First, whether when Luther made his revolt, any Christianity, or Christian Church was in the world, or not? If not, why should any believe in Christ, whose words, and promises concerning his Church have proved vain, that the gates of hell should not prevail against it 
(z) Matt. 16. v. 18. , that he would be with Christians to the world's end 
(a) Matth. c. vlt. v. vlt. ? To omit divers other Prophecies of the glory, and Majesty of Christ's Church, which if we find to be false, as they must needs be false, if the Church of Christ failed, why should we think any of the rest deserve credit, which depend upon the infallible word of the speaker? But if true Christianity was then in the world, than I ask again, whether that was the Church of Rome, or some other distinct from it, and not subject 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) Exierunt ex nobis sed non erant ex nobis. 1. ep. joan. 2. v. 19 Out of yourselves shall arise men speaking perverse things. Act. 15. v. 24. These be they that segregate themselves. Jude v. 19 ? If that Christianity was distinct, and separate from the Roman, why did they not join with it? Why did they not take their authority, and commission from that Church? why did they run into the corner of a new Congregation & become their own judges and approvers, admitting no other judge but the Scripture which hath ever been the refuge of heretics & the practice which themselves do now condemn in the Brownists? Let M. Crashaw think seriously of a full and clear answer to this question: in the mean time I must leave both Luther and him separated from all Christianity that was when they revolted, in the world, changing not only for no better, which is silly, and for a worse, which is folly, and madness, but also (which is plain infidelity) for no Church or Christianity at all, except we say, that the Christianity which Christ began with so many pains and prayers did perish: but Friar Martin by his marriage with Katherine Bore begot a new Christian company, which shall continue to the world's end, and never fail.  
13. If these things so necessarily consequent upon Luther's revolt, be most absurd, let Protestants look back, & see what reasons have moved 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 unto them: Wherein are we deadly wounded? In which question M. Crashaw making himself ignorant of the wounds which the Brownists charge upon the Church of England, bloweth strongly against them with an interrogatory blast of words without substance, only repeating the same in a different phrase for half a page together, at which if some Brownist sister might have startled, and soon have said, 
pag. 62.  that it is false (the proceeding which M. Crashaw doth allow in his vulgar multitude with our Preachers) she would have laid so many errors to the charge of the English Babylon, and have proved them to be such with so many texts of Scripture, that for my part, I think M. Crashaw would have been blown out of his pulpit, and fearfully confounded by the breath of a woman.  

M. Crashawes wounds.  14. But we that have refuted M. crashaw's wounds which he layeth to our charge, and have proved that they are not our errors, but his slanders, not our doctrines, but his falsehoods; blasphemies, neither delivered nor practised by us, but devised and preached by him, we may now confidently demand of him, wherein is the Church of Rome deadly wounded? And if M. Crashaw having spent the whole course of his studies in seeking wounds in the diseased body of Popery, sparing neither cost to get, nor labour to peruse our Records, yet was so far from finding any true wounds, that he was forced to tear and rend our Author's sayings into pieces, to make our doctrine seem wounded; how hole & sound may the Church of Rome justly be thought, which can be traduced by no accuser but malice, convicted by no witness but falsehood, condemned by no judge but folly joined in commission with fury? How miserable are those that have forsaken the only Christianity, that was for so many ages in the world, scared with shadows, and frighted with falsehoods?  
15. Pliny writeth of a certain kind of Eagle which maketh prey on waterfoule, whom when they perceive hovering in the air, they dyve into the water where they are secure. But the Ravener what he cannot get by force, obtaineth by craft. He placeth himself on the side of the river, in such sort, that his shadow or shape appeareth on the other, which the foolish foul perceiving make towards the contrary side, and flying the shadow rise up where the true Eagle doth indeed expect them 
(g) Spectanda dimicatio: aquila umbram svam nanti sub aqua à littore ostendente, & rursus ave in diversa tendente, & ubi se minimè credat expectari emer gente. Plin. l. 10. nat. Hist. c. 3. . The Devil seeketh to make prey specially on such as live in the clear and deep water of the Catholic faith taught successively in all ages, within which, whilst they keep themselves, they need not fear the violence of their invader, who therefore to seize on by craft, whom he cannot surprise by force, by the help of his false and lying Preachers, casteth into these clear waters his own shape, that is ugly shows and shadows of blasphemy, wherewith some silly people frighted, make towards the side of heresy, and taking their flight from the confessed Christianity of many ages, fall into the claws of the true Eagle, into most horrible blasphemies indeed, being forced to say, that contrary to Christ's promise his Church, and Christianity failed, or instead of being visible and glorious, the joy of Kings and Nations, as was foretold for many hundred years at least, was never seen upon earth.  
16. Seeing then Protestants cannot have the testimony of a good conscience, that they here sufficiently endeavoured the healing of the Church of Rome, nor can forsake her without also forsaking all Christianity in the world, flying into corners, and Conventicles, they are their own carvers, their own judges, their own approvers, without any Church of Christendom to approve them, seeing the causes of this their alienation and revolt from us, are fables, falsehoods, slanders, places of Authors corrupted, shadows, and shows of blasphemy void of truth, upon which no private man were to be forsaken, much less a Church, and so glorious a Church as the Roman, let them seriously ponder M. Crashaws other question to the Brownists, wherein they may see the many benefits received of the Church of Rome, and be moved to look back to the rock from which they are cut, and unto Sara that begot them. Let them consider, I say, & apply to themselves, what M. Crashaw asketh the Brownists, 
pag. 27. 29.  where they came to know God, if they ever knew him? Where they were healed, called, regenerated, and begotten unto Christ? Was it not (saith he) in the womb of this our Curch, 
pag. 30.  and by means of the immortal seed of God's word that is daily sown in our Church? And, by the Ministry of those men that were called in our Church? And he concludeth, that, that Church and Ministry that brings a man to grace, and to faith, is able to bring him to glory and salvation, and that which is all effectually to begin, is able effectually to finish the good work of God in any man, & therefore not to be forsaken. This doctrine, and these grounds supposed, I demand what Church converted our English Nation first unto Christ? By whose means came Englishmen to know God, and Christ, if ever they knew him? By the ministry of what men, Catholic or Protestant? By seed of which word and doctrine, the Lutheran, or Roman? Was not the English Nation (and the like may be said of most Nations in Europe) first converted unto Christ by preachers sent from Rome, above a thousand years ago? By the immortal seed of God's word, that is daily sown in our Church?  
17. What will M. Crashaw answer? Will he say with Sir Edward Hobby, that the English Nation was not converted unto Christ by S. Augustine, whom he termeth proud 
(h) In his better to T. H. pag. 92.  and insolent Augustine, Gregoryes delegate, affirming that he taught us no more, than we knew before, setting some frivolous ceremonies aside? Which notorious falsehood I know M. Crashaw, or some other trencher Minister cast on Sir Edward's trencher, to put into his book. Nay further they make the credulous Knight say, that when we speak of the conversion of England by S. Gregoryes means, we weary the world, and bob our credulous Ladies with a circular discuss, as though we had never heard of Gildas his testimony, that the Britons received the Christian faith from the beginning; nor what Baronius hath told, that S. Peter was here; Theodoret that S. Paul; Nicephorus that Simon Zelotes, and some that joseph of Arimathia did plant the faith amongst us. Thus the Knight writeth by their suggestion, by which it is clear, that he never read the 
(i) Three Conversions of England.  book he seemeth to speak against; nay he doth not know so much as the subject, and argument thereof, to wit, of the three Conversions of England, which book the Ladies (if they have it at hand, as he seemeth to complain that it is still on their 
(k) Quid quòd libelli Stoici inter sericos iacere puluillos amant? saith Sir Edward, as it may seem of this book, to the Romish Ladies etc. pag. 4.  Cushions) cannot look into without seeing the falsehood of this saying, and how the trencher Schoolmasters of the Knight would bob them also with a plain untruth, as they have done him. For that book taketh notice of, and handleth largely 
(l) De extidio Britan. c. 6. see this testimony handled in the Three Conversions p. 13.  Gildas his testimony, declaring the meaning thereof to be, that in the time of Tiberius Christ appeared to the world, not that Christian faith then entered into Britain, which is altogether improbable; seeing Tiberius lived but five years after Christ's Resurrection, in which time the Apostles either went not out of jury, or did not preach but to the jews only; nemini loquentes verbum nisi solùm judaeis 
(m) Act. 11. v. 19 : as S. Luke saith in the Acts. That S. Peter was here, that Treatise doth take notice of, & bringeth divers arguments to confirm the same, urging his preaching, as the the first conversion of England, though other Apostles 
(n) S. Paul, S. Simon,  & Disciples 
(o) joseph, Aristobulus. Of these that Treatise doth take notice, bringing divers authorities to confirm their preaching in our Island. p. 21. 22. 23. 24.  might help thereunto. Neither do I think any English Christian is so averted from the Roman Sea, that he will scorn this Kingdom should be the Convertite of that great Apostle, though the first Roman Bishop. These things in our books we take notice of, and examine them more exactly than Protestants have done. But to what purpose are these brought by Protestants? The Britons received the Christian faith, some of them at the least in time of the Apostles under S. Peter the first Roman Bishop, the whole Realm openly and publicly under Eleutherius Pope in the second age 
(p) In the year of Christ 180. , by Fugatius and Damianus sent from Rome in King Lucius his time, which Sir Edward maketh no mention of: what is this against the third Conversion of the English Nation, which long after this time, being heathen having expelled the Britons, began to inhabit the Realm; who (the Britons neglecting them) were converted by S. Augustine's means, sent by Gregory Pope, as that Treatise 
(p) In the year of Christ 180.  proveth, and all Histories of our Country do witness, & even Protestants themselves do confess, as is proved in the first Chapter and first section of the learned Treatise of the Protestants Apology for the Roman Church, and that it was converted to the now Catholic Roman faith? Thus do Ministers bob Sir Edward, making him print such stuff either false or impertinent with the loss of his honour, which I dare say, had he seen the book, he would never have done against his conscience and knowledge.  
18. Now how great this benefit is to have been converted by such men, and in such manner we may perceive, if we confer the same with the conversion and plantation of religion intended in Virginia by the new Gospel, 
M. crashaw's New-yeares-gift to Virginia.  whereof I will speak a word, seeing M. Crashaw in great glory and triumph made a long Sermon thereof, with many false and bitter slanders against us. In which Sermon he doth denounce unto all, that do know the true intents of that conversion, that they are bound to help thereunto, either with their persons, 
pag. 27.  or purses, or prayers, & such as assist it not, discover themselves to be unsanctified, unmortified, and unconverted men. But this conversion not being performable without Preachers of God's word, the obligation of going in person, 
pag. 21.  did lie chief upon Ministers, who brag to be so specially converted themselves from Paganism & Popery, & therefore bound to convert others according to M. crashaw's text. But did any troop of Ministers undertake that voyage? Do they prepare for it now? Do they learn the language of the Savages to be able to convert them hereafter? Do not they think rather of converting themselves to their wives, than Heathens unto God? Do not they desire to beget rather carnal then Ghostly children? Their deeds speak. Truly for my part I make no doubt, that had there been a married Ministry in the Church in former ages, most Nations had been unconverted at this day.  
19 But M. Crashw makes a show that the Pope is the cause they are so cold, 
pag. 60.  that they are afraid of him. Oh (saith he) the Pope will curse us. Doubtless he can name many Popes that have cursed Heretics for converting Nations unto Christ, and yet the man dareth not only doubtingly, as you have heard, but constantly and plainly avouch in print and pulpit: 
pag. 62.  We know (saith he) that as soon as this intent, and enterprise of our Nation is known at Rome, forthwith there willbe a Consistory called, and consideration will be had (with wit and policy enough) what course may be taken to cross us, and overturn the business. But if they have never a Gamaliel left (saith he) let me tell them (and we are willing to hear him, for now he will speak a truth, which is a rare thing in him) if this work be only of men, it will come to nought of itself without their help. Which Prophecy taken out of Scripture, the event hath showed most true. But the other that the Pope would gather a Consistory, and employ his policy against it, the world knoweth to be false; and no marvel being a prophecy devised in M. crashaw's head, & uttered out of his own spirit. And poor soul, that dreameth the Pope would hinder him and his fellows from that voyage by cursing them, whom should the King's Majesty press to go in person, and leave his new wife, the man would (I dare say) take it very unkindly, and though the Pope should prick him on with a spur, yet would he draw back.  
20. No M. Crashaw, the miseries which the enterprise of converting Savages doth bring with it, the wanting your native soil, friends and Gossips wherewith now after Sermon you may be merry, the enduring hunger, cold, 
The difficult enterprise of converting barbarous Nations.  nakedness danger of death, and the like, but specially the want of the new gospels blessing, a fair wife, too heavy a lump of flesh to be carried into Virginia; these be such curses, & such hindrances, as you may speak of unsanctified, unmortified, & unconverted men yet once again, before you sanctify, or mortify, or quicken any for that voyage. And as for yourself, as you say of the Players, that they are so multiplied in England, that one cannot live by the other, & therefore are grieved that no Players are sent, by which means those that remain would gain more at home, I fear you do here bewray your own disease, and speak of others out of your own heart, who seeing Ministers to be so multiplied that you cannot well live one by the other, you would fain have moved, and mortified some to forsake their Benefices, and go to Virginia in person, that you might have stepped into one of their rooms with your wife, whom perchance then you had in heart if not in house (for you married not long after) but howsoever you might be minded to be a Virgin then, we are now out of hope you will go to Virginia in haste, or any store of married Ministers, till Virginia be in such ease as you may keep there your wives as gallantly as in England, which is not like to be in your days, though you say, you do not doubt to see the day men shall speak of this Plantation, as it is spoken in another case 
(*) In the Genitive case, in which case M. Crashaw than was, who saith in this Virginian Sermon, that a man cannot forget the time he married. pag. 17. , though the beginning be small, yet thy latter end shall greatly increase: by which you may seem to imagine to have a long lease of your life, to see the end of so great an enterprise, which is a sign, that you think little of death, and therefore may be well termed in your own phrase an unmortified man.  
21. Truly I heard a Gentleman of Honour say, that he heard it from the Lord De-la-Ware himself, that making means in both universities to move Ministers to go with him this Apostolical journey, yet he had gotten no more than one; 
The valiant exploit of an Apostolical Minister in Virginia.  which one as I have heard also credibly reported played the man. For when a troop of some English had arrived in Virginia, being in great distress, having nothing left to live on but a few pease, which spent they were to dig their dinners out of the ground; the pease being at the fire, the Savages came upon them, whom the Minister exhorting in the Lord to fight valiantly, himself remained to be Cook: and not to be idle whilst others were fight, set sharply on the pease-pottage, and devoured greedily (for he had fasted long against his will) that poor pittance, showing himself no less valiant than they were, who as they all fought for him, so did he eat for them all.  
22. Well, seeing we can get no more Ministers to be Virginian Apostles, let us see what other gospellers we can find, where M. Crashaw saith, he will press no man to go in person, whom their own resolutions do not press: yet I have heard many were pressed, either to go to Virginia, or to the Gallows as they had deserved, which was a strong vocation to be Apostles. And for the whole Apostolical company, though M. Crashaw would fain grace them with the best names, 
pag. 25.  and the best he can in his bounty give them, is, to be even such as remain of all sorts, better or worse: which though it be no great commendation for Apostles; 
pag. 36.  yet I know not how it may be any ways honourable to such as remain, seeing M. Crashaw cannot deny, but that not mockers only, but also friends did object as a great discouragement the shamlesnes of their beginning, and poverty of their proceeding, and that they were men in debt, lewd, lose, licentious, riotous, and disordered persons, rapt up, and the refuse of the Realm, unfit to bring to pass any good action. And though against mockers he stands upon the justification of that Apostolical crew, 
pag. 36.  yet to his friends he saith, that it is true for some, they were lewd fellows indeed, but not for all. And in truth I think some very few may be excepted; but he addeth, We do, and must send such as we can, not such as we would. And therein he hath reason. For what can they do, the State being so full and swelling, as they cannot stand one by another, but send away the riffraff, and rascality of the Land to be the Converters of Nations, seeing some must go, and Ministers being better provided will not go. Wherefore they called Apostles from under hedges, from Taverns, or where they could find them: yea many were taken when they were seeing Plays, and Players, to whom Virginia in this respect was more beholding then unto Ministers, howsoever M. Crashaw speaketh against them as her deadly enemies. Being thus taken up they were brought together, men and women, better and worse, and married at the first sight: then strait shut up, some in one place, some in another, lest they should have run away. All which was done in such haste that meeting together when they were to departed, neither could the Husbands remember their wives, nor the wives their Husbands, but some were fain to put it to haphazard, thinking even in this case, changery to be no robbery, as our Proverb is.  
23. O England my dear Country, in this glass thou mayst see thy great happiness, 
A speech unto England comparing her conversion by S. Augustine, with this intended of Virginia.  that thou wert not left to be converted till this later age, when that a married Ministry taketh this Apostolical office unto it. Hadst thou been in this age without the knowledge of Christ, uncivil, heathenish, barbarous, as once thou wert, these wiving gospellers which now sit in the sunme-shine of thy wealthy State, driving them away whom they call Locusts that seek to convert thee to thy first faith, would have kept themselves within a full and swelling State with no more thought and care of thy conversion, than now they have of the indies, of which they blush not to say 
(p) Beza cited by D. Saravia in his book de diversis gradibus Ministr. pag. 309. edit. anni 1592.  non est nobis magnopere laborandum; we are not much to trouble ourselves: Longinquas illas peregrinationes Locustis ementientibus Nomen jesu relinquamus: Let us leave these long (Apostolical) journeys unto Locusts that falsely take upon them the name of jesus.  
24. Thus they rid themselves of the Indian charge committing them to the care of Locusts, who must go into barren Countries, where even corn is wanting, to christian & Baptize them, whom when they shall have brought to be a rich and flourishing Christianity, than you shall see Ministers do their best to drive away those Locusts, that themselves 
(q) Locusts indeed, fruges consumerenati.  may there swell, and swim alone with their wives and children in that full State. And put case some temporal respects had moved them to think of thy Conversion, yet would they have dealt with thee, as they do with Virginia now, into which they send not a troop of learned men, but under pretence of converting her, they empty into her bosom the refuse of their Realm, whom they term the very excrements of their swelling State. Thou dost know Rome dealt not so with thee: she sent not such as the Virginian Messengers of thy Gospel were, Men whom thyself wert glad to be rid of, but grave, learned, and Relious persons, and even that man who was the 
(*) S. Gregory.  Mirror of that age, parallelled for his learning with Augustine, for his eloquence with Cyprian, for his sanctity with Antony 
(r) Vicit sanctitate Antonium, eloquentia Cyprianun, sapientia Augustinun. Hildef. de vir. ill.  was coming unto thee in person to have done this office, had not God miraculously stayed him for a greater use and benefit of the world; yet he came unto thee in his Disciples, with whom he sent thee his heart, his love, his spirit, his sanctity, his learning. These thy Apostles were not taken from Taverns, but from monasteries; not from Playhouses, but from Churches, and houses of prayer: they came not to conquer, but to convert thee; not to be thy Lords, but thy Fathers; not to take thy temporal commodities, but only to afford thee heavenly blessings. They came with no other Standard than the Cross, and the Image of Christ 
(s) Crucem pro Vexillo ferentes argentean, & imaginem Domini salvatoris in tabula depictan. Beda lib. 1. Hist. gentis Anglor. c. 23. : with no other sword than truth: with no other armour than their Religious habit: sounding no other Alarm to the battle, than the prayers and litanies of Saints 
(t) Litaniasque canentes pro sua & eorum propter & ad quos venerant salute. Ib. . By these men Rome begot thee unto Christ; she brought thee forth the Daughter of God, heir unto his eternal Kingdom; she washed thee from thy sins with the water of life; she nursed thee with the milk of Christian doctrine; she adorned thee with the attires of all virtues, that although all the glory of the King's Daughter be within 
(u) Omnis gloria filiae Regis ab intus, in fimbrijs aureis. Ps. 44. v. 14. , yet also the very hems of thy garment trailing on the ground were of gold, I mean Monuments of piety planted upon the ground, Churches, monasteries, Colleges, Hospitals, and such like, some particles whereof left by thy late Deformers, still remain wonders of ancient piety, spectacles of magnificent liberality, and are at this day the greatest ornaments of thy land. This Church first taught thee a Christian Language; turned thy barbarous tongue into the sweet sound of Alleluia; banished from thy lips the uncouth names of Paynim Gods, put into thy mouth the saving name of jesus. She fed thee at her own table with grace, which from her Sacraments floweth; she gave thee celestial education, teaching thee to converse with God, and Angels. She by her words inspired into thy heart contempt of the world, heroical thoughts worthy of thy noble birth, which made so many of thy Kings 
(x) Sigebert, Elfride, Coenrede, Offa, Inas, Ceololfe, & others. , & Queens 
(y) Queen alfred, Ethelburg wife to K. Inas, Etheldred, Sexburge etc. , & Princely Children forsake the fading flowers of worldly glory. This benefit the chief of all others, to which compared the rest are nothing, hast thou received from that Church, whom some of thine, a degenerous offspring of so noble a Stock, would persuade thee to pursue with sword & fire, for maintaining that very faith, which from Paganism she converted thee unto. A benefit so clear, that without apparent impudence none can deny it: so great, that whilst thou hast any Christianity in thee, thou wilt ever esteem it 
(z) Quod nos magno beneficio affecit Gregorius, id semper gratissima memoria recolemus. Whitak. lib. 5. cont. Duraeum. pag. 394. : and it is great want of judgement in any of thy children, that desire to retain the name of Christians, to make a show to contemn it.  
25. Now if the Roman Church & Religion can bring men unto God, as by this Conversion of our Country it proved (to say nothing of so many barbarous Nations, that are daily converted from Paganism to Christ by the Ministry of our men, Protestants having so much business at 
(a) Nobisdomis & in propinquo satis superque est Beza ubi supra. And what business this is, Tertullian told long age: Negotium est Haereticis non Ethnicos convertendi, sed nostros pervertendi. de prascript. c. 42.  home, that they have not leisure to attend to it: it followeth out of M. Crashaws own Principles, that the Roman Church is not to be forsaken, seeing the Church that doth beget men unto Christ, can make them perfect in Christ; she that began, can effectually finish God's work in any man: finally the Church that can bring men to God, to grace, to faith, can bring them likewise to salvation, and glory. And seeing it is most certain, & we confess it (& Protestants also) in the Nicen Creed, that the Church is 
(*) Neque enim multae Sponsae Christi. Cyprian. epist. 75.  one, that it is Catholic, to wit, the same every where over the world, it is clear that they which are not one, and the same Church with the Roman, where God, grace, faith, salvation, and glory is found, are without true faith, out of God's grace, and can never attain to salvation, which cannot be had but in the one, and Catholic Church. The Paschall Lamb must be eaten in one house, quia (saith S. Augustine) in una Catholica Ecclesia vera hostia redemptionis immolatur 
(b) Ser. 10. de tempore. ; because in the one Catholic Church the true Sacrifice of redemption is offered. And if you desire to know where this one Church is more particularly, hear the same Father in another place. The 
(†) Munus beatae vitae non nisi intra Ecclesiam reperitur, quae supra petram fundata est, quae ligandi, & soluendi claves accepit. l. 4. de lapsis cont. Donatist. c. 1.  gift of blessed life (saith he) is not found but within that Church which is founded upon the rock, which received of Christ the keys to lose and bind. This Church is one, which doth hold, and possess the whole power of her spouse, and Lord. Thus S. Augustine.  
26. Wherefore they do deceive men who make them believe that they will bring them from the chamber of their mother, because she is an adulteress, in conclave Patris, into the conclave or closet of the Father, not knowing, or not understanding, or not being willing to believe the saying of S. Cyprian: Adulterari non potest Sponsa Christi, the Spouse of Christ cannot be an adulteress, she is undefiled, she is chaste, she keepeth with inviolable chastity the sanctity of one chamber 
(c) Incorrupta est, & pudica, unam domum novit, unius cubiculi sanctitatem casto pudore custodit. ep. 73. . And what undutiful children are these that accuse their mother of adultery 
(d) An ut dogmata (Caluiniana) defendas, & coniugis Christi & matris suae viscera instinctu nefario, non erroris, sed furotis infamas? August. contra julian. l. 3. c. 17.  without any proof of the time when, or the place where, or the person with whom she committed the same? She is the Schismatic (saith M. Crashaw) for separating herself from Christ. The Roman Church (saith another) is indeed our mother, in whom, and by whom God did beget us, and brought us forth the heirs of his Kingdom; but because she is a whore, and adulteress, we contest, or bear witness against her 
(e) Romana Ecclesia est matter nostra, in qua, & per quam Deus nos regeneravit etc. Sed quia Meretrix & Adultera est, meritò contra eam contestamur. Saravia de divers. gradibus Minist. p. 57 . But can these witnesses tell the time when she went from her first faith? When she played this foul part? No truly. Some 
(*) See the Protestant's Apology. tract. 1. sect. 9 subd. 25  say, strait after the Apostles, others in constantines time, others in S. Gregoryes days, others some two hundred years after. Do they know with whom? Some say it was Pope Hildebrand or Gregory the 7. others Boniface the third, others S. Leo the great 
(f) Beza confess. general. c. 7 sect. 12. , others S. Silvester 
(g) Napier upon the revelations. pag. 43. , & some think that Antichrist was borne in the Apostles time, glancing at S. Peter, as though he were the man 
(h) Powel l. 1. de Antichristo. 34. n. 10. . And be these think you convenientia testimonia, agreeing testimonies? Did the testimonies of the false witnesses against Christ more jar than these do against his Spouse? If the very jews in their extremity of malice durst not for shame condemn Christ by witnesses contradicting one another; what shall we think of these men that condemn the Church they confess to be their mother, upon such evidence as doth far less agree? But against them all let S. Cyprian be heard, who saith, that infidelity can have no access to the Roman, and principal Sea 
(i) Ep. 55. . Let S. Hierome speak: Be it known (saith he) that the Roman faith praised by the Apostle, cannot be changed 
(k) Hieron. l. 3. Apolog. count Ruffin. c. 4. . And though two agreeing witnesses may suffice, let us add a third of no less credit, S. Augustine, who upon Gods own book deposeth: the Roman Chair is the rock, which proud gates of hell do not 
(l) August. in Psal. contra partem Donat.  conquer.  
27. Wherefore for a friendly farewell, I wish M. Crashaw were like to the clean beasts that chaw the cudd, that he would weigh, and ruminate his own words, that seeing he doth profess himself a Preacher, he were one of the Mystical 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 revocant tacita cogitatione quid dicunt etc. homil. 21. in Ezech. , that a Preacher ought to reflect his speech upon himself; & what he preacheth 
(o) O doctor, intus reflecte labium, id est, ad cor revoca sermonen: audi quod dicis, operare quod praedicas. Gregor. ubi supra.  to others ears, seek by reflection to print in his own heart; in which heart of M. Crashaw and his Auditors, I wish these his own words engraven 
(*) pag. 29. : How undutiful, and unthankful are they to their spiritual Mother that forsake her, and cast the dust of contempt in her face, that bore them in her womb, and brought them forth the Sons of God.    

A TABLE OF THE CHAPTERS AND SECTIONS handled in this Book.  

IN THE FIRST PART.  
THE Preface to the right Honourable and Worshipful, the Students of the Common Law in his majesties Inns of Court. pag. 3.  
THE first Chapter, showing M. Crashawes and other Ministers extreme folly, in their ordinary applying the words of his text (we would have cured Babel &c.) to the progeny of Martin Luther, against the Church of Rome. pag. 63.  
THE second Chapter, laying open the vain and ridiculous brags of the Bachelor, of four salves very charitably applied by the Protestant Church, to heal the wounds of the Roman. pag. 88  
THE third Chapter, Wherein is discovered M. Crashawes impious stage-playing in Pulpit, bringing in a Babylonian to speak like a Catholic; seeking to disgrace thereby ancient Christianity, and the glorious marks of the true Church, taught by the ancient Fathers. pag. 112.  
THE fourth Chapter, discovering the Bachelors proud heretical contempt of General councils: and how notoriously he doth falsify divers Canons taken out of the councils of Constance, and of Trent. pag. 125.   

IN THE SECOND PART.  
THE first Chapter, concerning the Errors and Blaspemyes, termed by him Wounds, which the Bachelor doth falsely, and slanderously impute unto the Roman Church. pag. 145.  
The second wound and slander, That the Pope can do more than God hath done. pag. 156.  
The third slander; That we teach to appeal from God to the Virgin Mary. pag. 162.  
THE second Chapter, of his slanders concerning Scriptures. 173.  
An answer to the fourth wound or slander; That the Pope's decretals are made equal to holy Scriptures. pag. 147.  
The fifth slander; That the Pope's Decretals are of more authority then divine Scriptures. pag. 177.  
The sixth wound; In discovery whereof the Bachelor gives advantage unto Atheism. pag. 179.  
The seventh slander, or wound; That Images are made laymen's books. pag. 187.  
THE third Chapter, The eight wound and slander, concerning adoration of holy Images: where the Catholic doctrine in this point is showed to be far from Idolatry, and false worship; and M. Crashawes manifold slanders, & corruptions of our Authors are so discovered, that, will he stand to his word, he must publicly recant at the Cross. pag. 162.  
THE fourth Chapter: A Confutation of innumerable falsehoods, lies, and slanders heaped together by the Bachelor, concerning S. Francis, & Indulgences: Which point of Catholic doctrine is cleared from divers slanders, and cavils, and proved out of the consent of Antiquity. pag. 221.  
The ninth wound; An heap of lies touching S. Francis, uttered by this Minister. pag. 222.  
The tenth, and eleventh wounds or slanders; concerning Indulgences granted by the Pope to Churches, and Grains. pag. 227.  
THE fifth Chapter, concerning the Sacraments of Baptism, and the Eucharist, and sanctuaries, 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 sanctuaries, as impudent, accusing the Church of Rome, as guilty of all the bloodshed upon earth. pag. 354.  
THE sixth Chapter, containing an answer to his five next wounds, concerning unclean matters, wherein he wasteth the rest of his Sermon. pag. 260.  
The fourteenth wound, concerning Stews: How perfidiously he dealeth with our Authors, namely Navarre, and Graffijs, accusing them of that doctrine, which even in the places by him cited, they detest. pag. 261.  
His fifteenth wound or slander: That a man may keep a wife, or a whore, as he pleaseth, by our practice. pag. 277.  
The sixteenth wound or slander: That we make Matrimony worse than Whoredom, and wives worse than Strumpets. 279.  
The seventeenth and eighteenth slander; That we permit Priests to have Concubines at a yearly rent, and force such as would live chaste to pay the rent, because they may have Concubines if they will. pag. 285.  
An Answer to the nineteenth wound. pag. 289.  
THE seventh Chapter: An Answer to his last wound, concerning the bad life of Catholics. pag. 291.  
THE eight Chapter, containing a Conclusion of this Treatise: Showing the impiety of the Protestant revolt from the Church of Rome, by the same sour arguments wherewith M. Crashaw urgeth the Brownists for their Schismatical separation from the Church of England. pag. 306.    

Faults escaped in the Printing.  
Page Line Fault Correction 29 8 to Tables the Tables 31 29 sometimes that confess that 32 5 fire to. fire. To 35 4 no not 52 16 pistilent pestilent 69 38 falsily falsity 79 26 book brook 107 29 the they 113 36 is it 120 30 begotted begotten 135 24 gain to gain 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.