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

figure the Prophet Esay to shew how he did burn with desire to see the Sauiour and Redeemer of mankind in flesh vpon earth speaketh to the heauens and clouds from whence he was expected to send him downe (f) Isa 45. v. 8. O ye Heauens saith he powre downe your dew and let the cloudes raine downe the Sauiour Which prayer is meant vnto God that ruleth in the heauens clouds though seemingly directed to the very heauens and clouds the Seate and Throne of God So likewise the foresaid verse of our hymne All hayle o Crosse is intēded vnto Christ that redeemed vs by the Crosse though seemingly the wordes speake to the Crosse the throne of his grace and mercy But saith our Babeller If we direct our harts vnto Christ why then direct we our wordes to the Crosse 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 hart vnto God why did he direct his words to the heauens crauing from them not iustice mercy only but the very fountaine of both And the answere is easy to wit that the holy Ghost did inspire the Prophet to vse that figure in his speach and prayer both to declare the ardency of his desire and to the end that the very strangenes therof might stir vp the hearers readers to reflect vpon the great necessity of that gift Sauiour And the same holy Spirit vpon the like reasons Crosse of Christ for the Church singeth All hayle o Crosse our only hope c. The argument Sed contra brought by the Bachelour as the resolution of S. Thomas This is all that he bringeth which were it truly alleadged is litle to the purpose For S. Thomas in this place doth not say the prayer is not made vnto Christ which the Bachelor doth accuse him of nor that it is made to the Crosse but onely that we place the hope of our saluation in the Crosse which we may doe in diuers thinges to which we doe not pray But indeed the Minister doth alleage falsly S. Thomas who in that article bringeth the former argument before he deliuereth his owne opinion arguing the question according to his custome on both sides after which he commeth to conclude and giue his verdict and reason therof wherof we shall straight wayes speak largely so that our Bachelour doth make the obiection the answere and definitiue doctrine which is a grosse and notorious falsification specially saying expressely 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 wilfull falshood Honor nō debetur nisi rationali naturae creaturae autem insensibili non debetur honor nisi ratione rationalis naturae Et hoc dupliciter vno modo in quantū representat rationalem naturam alio modo in quantum ei quocumque modo coniungitur Primo modo consueuerunt 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 giue diuine worship to the Crosse by it selfe and not to Christ that he teacheth the contrary expresly for thus he doth discourse To the Crosse saith he by it selfe no worship at all eyther diuine or not diuine is to be giuen because reuerence and honour is due onely to a reasonable creature insensible things we must worship only as they concerne reasonable or intellectuall natures which they may doe two wayes eyther 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 thinges they worship by the same worship they worship the King that is not giuing or directing acts of worship to his Image or garment a part by themselues but giuing Royall honour vnto the King represented in the one and cloathed in the the other so that by kissing the Kings robes we doe testify the duty we owe not to the garment but to the King In this manner S. Thomas teacheth that we ought to worship the Crosse of Christ which is both his Image representing the forme and figure of his crucified body as also a Relique that touched his sacred flesh grayned with his precious bloud not directing diuine worship to the Crosse but in his Crosse conceauing him as stretched vpon it and as sanctifying the same with the sacred touch of his diuine person in which we doe so liuely apprehend Christ and behould him with the eyes of our mind that saith he Crucem alloquimur quasi ipsum Crucifixum which words the Bachelour doth translate We speake vnto the Crosse aswell as vnto him that dyed on it giuing the sentence a blasphemous sense contrary both to the soūd of the words and meaning of the Author which indeed is that we speake to the Crosse as if we spake to Christ crucified himselfe as in representations he that beareth the person of the King the rest alloquuntur eum quasi Regem speake vnto him not aswell as to a King but in the same manner as they would speake to that King he represents were he indeed present whom they imagine present in him that represents his person as Catholikes do and all Christians ought to doe when they see Christs Image to looke on the Crosse not as it standeth for it selfe but for him that dyed on it whome we imagine as present and pray vnto him as if we saw him before vs with our eyes stretched in forme of a Crosse Which deuotion that holy Roman Matrone S. Paula did practise and is in this respect highly commended by S. Hierome (o) Hierō in epitaph Paulae ep 27. Prostrata ante crucem quasi pendentem Dominū cerneret a●orabat prostrate before the Crosse she did adore as if she had seene Christ present before her not doubting in deuout reuerence to that diuine relique to lick the same with her tongue (p) Crucis lambere lignum ep 17. Hierō giuing in that pure primitiue age an example of deuotion to the Crosse to future Christian Ladyes to practice notwithstanding the prophane scoffes of belly-Gods and enemyes of the Crosse who shaming to honour the signe and instrument of saluation shall haue their end destruction and their glory confusion (q) Ad Philip. 3.19 Inimici Crucis Christi quorū deꝰ vēter finis interitus gloria in confusione ipsorum pag. 93. 20. But further concerning this doctrine of S. Thomas that the Crosse is to be honoured togeather with Christ by the same act I cannot omit an intollerable falshood vttered in this place by M. Crashaw who hauing cited this doctrine of S. Thomas doth say that neuer Popish Authour approued by our

of euery reasonable man If saith he the Iesuite meane the materiall and reall bloud and milke that were in the bodyes of Christ and his Mother then is he more then mad to enuy the clouts for they did touch them and he cannot Thus he And is not this a fit discourse thinke you to discouer a mad man What if he cannot touch those sacred bodyes that Virginall milke and precious bloud May he not therfore without madnesse wish that he had byn in the time when he might haue touched thē enuying the felicity of the clouts that were so happy more happy in this respect then he now can be May he not grieue cōplayne specially in a patheticall poeme that he is depriued of the possibility of such a comfort therin declaring his deuotiō vnto these sweet pledges of mercy But the Poets complaint is not in this respect but hath an higher sweeter conceipt grieuing that he is not so happy in his kind as those cloutes were in theirs They were corporally wet and moystened with the bloud and milke of the Sonne and Mother the greatest honour and felicity such creatures could haue wheras his soule his vnderstanding his meditations as he complayneth are not wet with a fresh and liuely remembrance of that milke bloud nor his thoughts affections drowned in these two mayne seas of ioves nor he absorpt by contemplation of those two sweet mysteryes from the loue and care of all other inferiour thinges This is the complaint which whether it be pious or no let any man iudg and of the vanity of such cauills 39. But it is worth the noting that though your Bachelours drift was to beat in the morter of malice with the pestell of his pistilent wit euery flower of this flagrant poeme to get out venemous iuice of some blasphemy yet hath he omitted some at which he might haue cauilled with far more shew of reason for example at this verse Parce Deus magno si te clamore fatigem Pardon me Lord if thee my cryes doe tyre Where he might haue obiected pride vnto the Iesuit as to one thinking himself such a stout prayer as he can euen tyre God and blasphemy in teaching that God may be tyred and hence haue deduced the Popish practise of praying vnto Saynts which they doe so might he cauill to giue some respite vnto God that he may breath Also when he saith Lanceaque erubuit sanguine tincta suo The launce did blush imbrued in thy bloud Seeing no creature can blush which is not endued with reason By this Iesuits doctrine he might inferre in his fashiō that the launce was a reasonable creature man or woman rather a woman because the latyn is the feminine gender perchance mother to the famous Knight Syr Launcelot Du-lake but doubtles a Saynt seeing she was washed with Christs bloud the vertue whereof made her blush for her sinnes These deductions as I am content to refer to the Readers iudgment are no more iniurious against truth and haue more wit and shew of reason in them then the cloutes of the cauills wherewith your Bachelour botcheth vp his Ghospell And yet should any man obiect these things in good earnest as things of moment and substance that mans wits might be thought more wodden then the very wood of the launce howsoeuer his malice may be more sharp then the point to which point of malice the Ministers may seeme arriued who are more sharp set and beare a greater tooth against Catholick deuotion and piety then Atheisme and prophanesse as your Bachelour did openly professe and they all shew it in workes For so many wanton and lasciuious verses come dayly forth and such workes of darknes are harboured euen in Preachers bosomes and breasts but this pious poeme full of so many sweet and deuout conceipts both towards Christ and his Mother which malice only can misconster and draw to blasphemous senses you see how these birds forsooth of the light cry and cackle and keepe a stirr at it as if it were an owle among whom your Preacher is leader Nay he only playeth the foole in print for all the rest who are he sayth many millions more 40. Had a lasciuious Muse set out a patheticall Pamphlet shewing his affection to the breasts of some woman this Tigre who only rageth at sacred musick would not haue stormed thereat for he doth shew good affection to such obiects And that he is better acquainted with other womens breasts thē the Virgins doth sufficiently appeare in that he dareth auouch that it cannot be proued eyther to reason or faith that the Virgins milke excelleth other womens in any eyther corporall or spirituall operation whatsoeuer raging against this learned Father for saying that her breasts are diuitiora more rich and full of diuine and heauenly comfort haue more vertue to styr vp faith loue of God and pious thoughts in the deuout contemplant then those of any other Which base conceipt of the breasts of Gods mother may be the cause that he think● it no sinne for a man full of sinne without any care or respect to approach touch them by imagination he dareth stand to it it is no euill no meruaile seeing her breasts in his cōceipt are no better so no more to be honoured respected then those of other women with which to play eyther imaginarily or indeed it may seeme he thinketh no great euill learning this deuotion of his Father Luther who writeth in this sort of his cōtemplations 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 vt foue at infantes Quàm decore etiam paruae puellae gestant in sinu infantes Ipsae mátres quàm aptis gestibus ludant quoties placandus est infans vagiens aut in cunis ponendus These were Luthers deuout contēplations vpon womens breasts laps armes and bodyes his words I will not turne into English but such as vnderstand Latyn will not wonder that such meditations brought him in the end to marry a Nunne nor that M. Chrashaw and the rest of his Schollers find not much comfort feele no great vertue in meditation on breasts of the Virgin more pure then the heauens who full of grosse and carnall imaginations dare approach to her sacred closet more rudely then they would to their owne Wyues chamber thinking it no euill to defile with their swynish imaginations the most pure and sacred mysteries of our faith 41. I will heere set downe an example of their meditations in this kind not written in verse but in prose in an exposition vpon the Ghospel by a Ghospeller (p) Ioān Agricola apud Canisium l. 3. de Maria Virg. c. 12. of great name and credit who expounding the Angelicall Embassage to the Bl. Virgin doth thus grauely meditate on the matter Ingressus (q) Annot in

Nation of all that came from all the Sonnes of Noah be 〈◊〉 your religion All that came from Cham are of ours all that came 〈◊〉 Iaphet are of ours and all that came from Shem but only your sel●● c. And during the tyme that you haue had your Kings and Priests shew one Nation by you conuerted or one that came and ioyned with you all th●● tyme c. VVherfore neuer tell vs of healing vs beale your selues see●● fooles for you haue need as for vs we are well we are far better th●● Isräel can make vs. 4. Thus M. Crashaw who speaking so bitterly again●● Players in the end of his Sermon pag. 170. turneth the Pulpit into a stage and bringeth in a Babylonian to play the Vize which part ended pag. 20. he steppeth in himself to play the Epilogue with all his Ministeriall grauity in these wordes Thus did Babeled away the good counsell the Isräelites gaue them and pleased themselues in the like carnall arguments and fleshly conceipts as Papists in their Popery The prophanesse impie●y of the former discourse Which Epilogue if you consider the same well hath dare say more prophanesse impiety and blasphemy conched togeather in few words then those Players whom he doth pursue euer scattered abroad in the longest Playes For wheras other Protestants vse commonly to deny with what probability I will not discusse at this tyme the Church of Rome to be that Christianity that conuerted and ouerran the world that Church which hath lineall succession of Bishops from Christ and his Apostles confirmed by the vniforme consent of ancient Fathers the same that ou● Christian Ancestours famous for sanctity did professe which are the true markes of the Church we alleadge th● Bachelour seeming to make no bones to graunt vs all faith they are but carnall arguments fleshly and Babylonian conceipts The Bachelour putteth no difference betwixt Christianity and Idolatry not sticking to compare Christianity by the conuersion of Nations vnto Christ gloriously spread ouer the world which we challenge with the Babylonian deluge of Idolatry ouerwhelming the face of the earth the neuer interrupted succession of Bishops from the most Bl. Prince of the Apostles wherin we glory with the Babylonians carnall Pedigree from cursed Cham the authority of ancient Fathers and Doctours of the Church defining Controuersies in generall Councells which we alleage with the soothsaying and diuining of Chaldean Astrologers and their learned interpretation of dreames finally the piety and religion of our most Christian Ancestours which moueth vs to imbrace or rather to continue in their faith with the cruell and bloudy tyranny of Nemrod and other idolatrous Babylonian Monarches Can there be more prophane impiety or greater blasphemy then this to cast as he doth the glorious Iewells of Christian Religion to be troden vnder and defiled by Pagans feet If he were so moued against the Players for bringing two hypocrites on the stage vnder the names of Nicolas S. Anntlings pag. 71. and Symon S. Mary Oueryes two Churches in London which he and his fellow Puritans much haunt such open hypocrisy the meane tyme haunting them as it commeth to be perceaued euen of Players if this child of Babylon as he tearmes it did so offend him that like Phinees full of zeale he passeth the sword of his censure through it exclayming Oh what tymes are we cast into that such a wickednes should passe vnpunished what cause of iust anger haue 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 liued before Luthers tyme Haue they not iust reason to complaine and exclaime Oh what tymes are we cast into that such a wickednes should passe vnpunished Nay such a prophane play be put in print as the patterne of a modest Sermon 5. No lesse blasphemously in this discourse doth this Pulpit Stage player abuse the ancient Fathers making this Babylonian dispute against Isräelites in the same māner which he calls carnall as they did against old heretikes and we against these of our age The very first sentence wherewith he beginneth Can you silly Isräelites teach Babylon a better religion then it hath Is not hers of so many yeares and so many yeares continuance VVas it not the religion our forefathers liued and dyed in This sentence I say is taken almost word by word out of S. Hierome who by this argument carnall in Crassus his conceit casteth of the bringers in of new doctrine against the Church of Rome (a) Quisquis assertor es nouorū dogmatum quaeso te vt parcas Romanis auribꝰ c. Our post 400. ānos docere nos niteris quod ante nesciuimꝰ c epist ad Pāmachium Oceanum VVhosoeuer thou be saith he that doest bring new doctrine we beseech thee pardon our Romish eares and the faith praysed by the Apostles mouth After foure hundred yeares wilt thou teach vs that which we knew not before Vntill this day the world hath bene Christian without this your doctrine c. S. Hilary discourseth also against hereticks 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 ouer late these godly men to be my teachers they came not soone inough to be maisters of my faith which thou hadst before instructed I did belieue in thee when they had not yet preached That great Father of Gods Church surnamed the Diuine famous for sanctity and learning Gregory Nazianzen doth likwise rely his conscience vpon the religion his ancestours liued and dyed 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 Euangelium c. Epist 2. ad Cheli●on If within thirty yeares saith he true faith began four hundred yeares being almost expired since Christ first appeared in vayne hath the Ghospell beene so long time preached in vayne hath the world belieued in vayne haue Martyrs shed their bloud in vayne haue so many and so great Prelates gouerned Churches Had not this Babylonian thinke you read these sayings of the Fathers at least cited in some Catholicke booke who could apply to his Idolatry their arguments for Christianity almost in their wordes only changing Rome into Babylon 6. The wordes also which follow in the same speach Is not our Religion generall and vniuersall ouer the world and yours only in a corner And is not ours visible doe shew that this Babylonian by some chaunce or other hath had a smack at S. Augustine who shaketh of hereticks with the same māner of argument (d) Sivestra est Ecclesia Catholica ostēdite illam per

euery drop of Christs precious bloud vnder forme of bread Neither do we deny wine to our Communicants which though it be not consecrated yet doth as truly and really conteyne within it the precious bloud of Christ as doth the wine of Caluins supper (o) Corpꝰ Christi à nobis in coena tanto locorū interuallo distat quāto caelum abest à terra Calu. in cōsensione de re Sacramentaria in fine by which no lesse then by his they may mount to remember and to drink by faith the bloud of Christ in heauen Heretickes in deed haue offered the wrong not only to Lay men but to the whole Church taking away the Reall presence of Christs body and bloud the very essence forme glory and splendor of the Sacrament who exclayme against vs for bereauing the people of a cup in their doctrine no more in substance then ordinary wyne or not giuing them the sole accidents of wyne as we teach who giue as hath beene said the bloud also with the body in the forme of bread wherein they may seeme to deale with the Church of God like a Cauiller that hauing deuoured the oyster meat should deliuer vnto the owner two empty shells only bitterly exclayming against another who restoreth the oyster whole and entyre though but vpon one shell But to returne to M. Crashaw you see he is no lesse bould with the Lord then with the seruant corrupting the story of his Ghospell no lesse then the text of the Councell charging him to haue giuen a precept which he neuer gaue to take occasion thereby to slaunder the Church his spouse of neglecting a duty to which she was neuer bound 16. And that Christ did giue no such precept of communion in both kindes I dare appeale from Luther to Luther in the same sort as Plutarch doth report a woman did from Philip to Philip from him distempered with wyne to him sober For though loue of wyne and women the cause of Luthers Apostacy in which he did dayly increase as did in him the loue of his Ghospell may seeme in the end to haue in a manner bereaued him of his wits in which fit he wrote that to multiply and increase was a precept and more then a precept (p) Luther serm de Matrim tom 5. VVittēb 119. and to drinke wine in the Lords supper a commaundemēt of the eternall King (q) Lib. de captiuit Babyl c. 1. though also afterward growing worse and worse drunken more with heresy then with materiall wyne though well tipled with both he sets vp the non plus vltra of obstinate malice saying (r) Si quod Conciliū statueret aut permitteret vtrāque speciem nos nequaquā vtraque vti vellemus sed in despectum Concilij vna aut neutra aut minimè vtraque vti vellemus c. Luther in formula Missae cited by Hospin Histor Sacram p. 2. fol. 13. a. If the Councell should in any case decree communion vnder both kindes least of all then would we saith he vse both kindes yea rather in despite of the Councell and that decree we would eyther vse one kind only or neyther and in no case both where guyded by the spirit of giddines he doth expresly contradict the commaundement and institution of Christ falling into that blasphemy in playn tearmes wherof he doth falsly accuse the Councell Which spirit of heresy and contradiction seemeth also to haue conquered in Luther the strongest of all his loues (s) Nothing is more sweet thē the loue of a woman c. Luth. in a marginal note vpon the prouerbs c. 31.10 and the most essentiall poynt of manhood in him to marry a wife (t) Quàm non est in meis viribus vt vir non sim tam non est mei iuris vt sinc muliere sim Luth. ser de matrim vbi supra which though a precept and more then a precept yet if the (u) Idem tom 2. oper Germ. fol. 214. Councell should graunt Church-men liberty to doe it he would thinke that man more in Gods grace who during his life tyme kept three whores then he that marryed according to the Councells decree and that he would commaund whose commaundement must conquer the precept and more then precept of God vnder payne of damnation that no man should marry vpon that grant but lyue chast or else not despaire though he keepe 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 receauing in one or both kindes commaunded nothing as necessary and that it were better to imbrace peace then to striue about the kindes (x) Quamuis pulchrum quidem esset vtraque specie in Eucharistia vti 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 shew that M. Crashaw was scarce sober when he wrot that we are playne States-men and Polititians who haue nothing in our heades but to mayntayne the height of our Hierarchy and Maiesty of our Monarchy seeing we will not amend that which we see and know to be contrary to Christs institution and whereof many of the better sort of our selues are vtterly ashamed 17. Thus he rageth but as for Polititians Statesmen that tearme may best agree to himselfe who is a man of so great policy and a Minister of so simple truth that he doth confesse that he made publick this sermon to iustify the state much more then honour the truth which promise he doth accordingly performe as may appeare by the last wordes of this inuectiue that we know and see our practise to be against the institution of Christ and that many of the better sort of our selues are vtterly ashamed of communion in one kind not citying eyther in text or margine any Catholicke author many or few better or worse that were eyther outwardly or inwardly ashamed of this practise which is a signe The Kingdome of Christ cōsisteth not in materiall wine that he doth here vtter a lye without shame which can be small honour to the truth howsoeuer it may iustify the state That we haue nothing in our heads but to maintayne the height of our Hierarchy and maiesty of our Monarchy is a speach that hath a litle rythme in sound but no reason in sense a wanton playing on the letter without truth in the matter For eyther he doth place glory and maiesty in a cup of only wyne or in the precious bloud of Chist conteyned in the cup if in a cup of wyne only therein indeed doth consist the Kingdome of Bacchus not of Iesus the power of Cupid (y) Vinū in quo est luxuria ad Ephes 5. v. 18. not of Christ whose wyne breedeth

Virgins (z) Zachar 9. v. 17. To the height or rather depth of which drinking Hierarchy Luther attayned who as his schollars write as a great wonder could drinke deeper into a pot then any other new Ghospeller the Creed the Pater noster and Decalogue at a draught But if the maiesty and glory of a Christian doth consist in the reall receyuing of the pretious bloud of Christ the Laity is not depriued of this dignity and honour by our doctrine who teach that they doe no lesse truly and really then Priests receaue euery drop of Christs bloud togeather with the body vnder the forme of bread And if we haue nothing in our heades as indeed we should not but the height of the celestiall Hierarchy and the maiesty of Gods blessed Kingdome to this we may no lesse certaynly attayne by eating the body of Christ togeather with his bloud vnder the forme of bread only then by eating and drinking the same in both kindes seeing Christ saith I lyue by my Father Ioan. 6. and he that eateth me shall lyue by me He that eateth this bread shall liue for euer Finally speaking of outward pomp I see not why our Hierarchy might not seeme as high and our Monarchy as full of Maiesty though we gaue the Sacramēt in both kinds vnto Laymen did not other reasons vrge to this order besids pomp and Maiesty though the Bachelour very charitably without feare of rash iudgment saith we haue nothing els in our heades Which reasons he that desireth to be further satisfyed in this point may see alleadged by Bellarmine (b) lib. 4. de Euchar. cap. 28. and Becanus (c) tom 2. de cōmun sub vtráque specie c. 8. and so discouer the vanity and falshood of the Bachelour that doth measure the emptines of others heads by his owne The thirteenth wound about Sanctuaryes as impudent accusing the Church of Rome as guilty of all the bloudshed vpon earth 18. THE thirteenth wound and the first dish of his second table for the Bachelour parteth his feast of falshoods and banket of slaunders into two tables is that we allow sanctuaries for wilfull murder whence he inferreth that ours is a bloudy Church defender of bloud and murther weltring and wallowing and bathing herselfe in bloud hauing made her selfe accessary by this doctrine and practice to all the murders bloudshed vpon the earth for to maintaine saith he so many refuges and defenses for a sinne is to maintaine the sinne it selfe Thus he Where to omit weltring wallowing and bathing in bloud phrases which might better become a Butcher then a Bachelour I wonder what Protestants thinke lying and rayling is if this wound of M. Crashaw be not rayling the vanity and falsity wherof is such as the very ground or principle wheron it is built to wit that to maintaine many Sanctuaries is to maintaine the sinne it selfe containeth blasphemy against God who in the old Testament did allow Sanctuaryes for some offenders namely in the case of manslaughter when in casuall frayes they should chaunce to kill their enemies (d) Qui nō est insidiatꝰ sed Deus tradidit illū in manus eius constituam ei locum ad quem fugere debeat Exod. 21. v. 13. Parcit illi lex qui iusto dolore prouocatus inimicum occurrentē occidit Hieron Oleaster in illum locū and yet none without blasphemy can affirme God to haue bene a maintayner of that sinne or that he did welter and wallow and bath himselfe in bloud And this priuiledge to protect offenders that fled vnto them Christian Churches haue enioyed euer since Constantines dayes that is from that tyme that Christians had publikely Churches in the world The Councell of Orleans aboue a 1100 yeares agoe speaketh largely of this immunity and defineth in this sort Concerning murderers adulterers and theeues that take sanctuary in the Church that shal be obserued which the Ecclesiasticall Canons haue decreed and Roman lawes appointed to wit that it is not lawfull to pluck away offenders eyther from the Court of the Church or house of the Bishop Before which Coūcell S. Augustine (e) Epist 187. ad Bonifac Orosius writeth of Masceril punished by Gods speciall prouidēce for violating this immunity of Churches l. 7. c. 36. maketh mention of this immunity reprehending the Earle Bonifacius for presuming to take by force a malefactour out of a Church And who doth not know how generally receaued the custome was in S. Chrysostomes dayes (f) In the yeare 399. when the Eunuch Eutropius a wicked man as great an enemy of the Church as a fauorite of the Emperour Arcadius (g) Socrates l. 6. c. 5. Sedulò dedit operam vt lex ab Imperatoribus promulgaretur ne quisquam ad Ecclesiā tamquā ad asylum profugeret sed vt ij qui eò profugerant inde abriperentur Simulatque promulgata fuit Eutropius in offensionem Imperatoris incurrens confugit ad Ecclesiam Socrates vbi supra hauing caused the sayd Emperour to make a law against the immunity of Churches to defend malefactors that fled vnto them few dayes after the promulgation of that impious law was forced being accused of treason against the Emperour to fly take Sanctuary therin himselfe whom the Emperour following stayed at the Church doore notwithstanding his law Altare reueritus as S. Chrysostome saith bearing such reuerence and respect vnto the Altar on which he knew the body and bloud of Christ was offered (h) Chrysost tom 3. homil in Eutrop. That the coate or the flesh it selfe of Christ Iesus had not this priuilegde to be a sanctuary vnto offenders pag. 128. 19. By which you may gather the prophanesse of this Bachelour who dareth auouch that the running euen vnto Christ in person and touching his garment ought to be no defence for a malefactor shewing that in such a case he would be ready to kill such guilty persons euen at the feet of Christ sprinkling their bloud vpon his garments or the most respect he would beare him were to draw such a malefactour by violence without his leaue from his feet to kill him more barbarous then the Barbarians themselues who in the Sack of Rome spared all that fled vnto Christian Churches as S. Augustine writeth (i) August l. 1. de ciuit c. 6. which respect and reuerence vnto Christ is the cause that some (k) Hostiensis in c. Eccles de Immunit Ecclesiarū Nauar. in manu c. 25. Suarez l. 3. de relig c. 9. in fine say that a malefactour flying vnto a Priest carrying the most diuine Sacrament in the streets ought to haue sanctuary by Christs person present in that sacred host which the Bachelour rageth against calling that most diuine Sacrament blasphemously our Breaden God not knowing what we belieue that it is not bread but the body of Christ as the ancient Church did with greater reason he might obiect a breadē God vnto his Father Luther who ioyneth bread with