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 SacrameÌ„t 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 coÌ„mun 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 noÌ„ est insidiatê° sed Deus tradidit illuÌ„ in manus eius constituam ei locum ad quem fugere debeat Exod. 21. v. 13. Parcit illi lex qui iusto dolore prouocatus inimicum occurrenteÌ„ occidit Hieron Oleaster in illum locuÌ„ 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 CouÌ„cell S. Augustine (e) Epist 187. ad Bonifac Orosius writeth of Masceril punished by Gods speciall prouideÌ„ce 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 EcclesiaÌ„ tamquaÌ„ 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 EcclesiaruÌ„ 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 breadeÌ„ God vnto his Father Luther who ioyneth bread with
only from the former verses without any other ground which I haue heere set downe both for the recreation of some Catholikes that may peruse this Treatise that they may see both how malice against truth putteth their Aduersaryes out of their wits and with what empty shewes many seduced soules are frighted from the Catholike Church that some of you may see how grossely this Bachelour doth abuse them who cannot I thinke but see and grieue that their Preacher should publish such follyes vanityes or rather baberyes in print 31. This then is the first mistaking or folly wherin he runneth on to the very end of his Ghospell making no difference betwixt an Euangelist and a Poet a Ghospell and poeme rigid truth figuratiue speach articles of faith à pag. 37. ad 60. and poeticall fancyes And the second is no lesse notorious theÌ„ this to wit to put no differeÌ„ce betwixt contemplation and the obiect therof meditation and the matter the thought and the thing we thinke of betwixt the breasts and milke of the Virgin and deuout considerations vpon them Because Scribanius compareth his meditations vpon the breasts of the Virgin with his meditations vpon the woundes of Christ the Minister doth inferre that he doth equall her breasts to his woundes the milke of the Mother with the bloud of the Sonne which is grosse mistaking and misconstruing of things Often may contemplations be equally full of comfort or profit though there be great difference in their obiects What greater distance then betwixt heauen and hell the ioyes of the one and the paynes of the other yet many tymes may one through Gods speciall grace find as profitable yea sometymes as comfortable meditations vpon hell as vpon heauen When we say that hell maketh men auoid sinne we doe not vnderstand that hell hath a certayne power to infuse grace into a mans soule by which he may auoid sinne but only that it is an obiect which may Gods grace concurring awake such a good purpose in a man The like is when we say heauen doth make men serue God with great comfort we doe not vnderstand that heauen hath any vertue or quality to infuse grace but only to be an obiect or motiue of ioyfull going on in Gods seruice So when it is sayd that the breasts or milke of the Virgin do comfort the soule heale the diseases thereof appease anger enuy pride and other raging sinnes the sense is that her breasts and the mystery of her blessed milke is an obiect of such deuotion and piety as deuout contemplation on them may bring forth in a soule these and many other more admirable effects Moreouer when one doth meditate on the Virgins breasts as she is Gods Mother the obiect is equall to the obiect we thinke of in the wounds and bloud of Christ because in the breasts of the Virgin as she is Gods Mother we must needes behould and contemplate Christ in her virginall armes sucking her blessed breasts who though not in bignes of body yet in Maiesty power wisdome sanctity both as God and man is equall to himself bleeding on the Crosse Now which obiect is more sweet tender and able to styr vp deuotion in a soule Christ sucking in the armes of his mother or bleeding on the armes of the Crosse is a doubt which did perplexe S. Augustine long agoe that he brake out into these wordes In medio positus quo me vertam nestio hinc pascor 〈◊〉 vulnere hinc lactor ab vbere placed betwixt these two pledges of mercy I know not which way to turne my selfe on the one side I am fed with bloud from the wounds on the other with milke from the breasts This is the doubt which that learned Iesuit whom this Bachelour tearmeth Annoynted with the oyle of mischiefe aboue all his fellowes doth excellently expresse in Latin verse which beginneth Haereo lac inter meditans interque cruorem Meditating betwixt the milke bloud 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 deuotion did accrew to his soule That he saith he will lay his left (*) Rem scio prensabo si fas erit vbera dextra laeua prensabo vulnera si dabitur hand on the woundes and on the breasts his right by this metaphore he doth shew his purpose is to meditate on the Virgins milke or Mystery of Christs Child-hood in the tyme of prosperity signifyed by the right hand for which tyme it is fittest to weane vs from the milke of vayne pleasures and that he will thinke on Christs wounds and passion when he is pressed with aduersity which the left hand doth expresse and for which sorrowfull tyme of crosses the Crosse and bleeding wounds of Christ are considerations of highest comfort This is the pious meaning of that metaphoricall speach which this Bachelour doth expound at his pleasure crying like a calfe at the bug-beare of his owne braine out of meere ignorance not able to discerne the right hand from the left in a mysticall sense No lesse pious is the (†) Lac Matris miscere volo cum sanguine Nati Non possum antidoto nobiliore frui metaphore of mingling the milke and the bloud togeather into one compound which is nothing els but to coÌ„pare those two mysteries togeather and mingle them in our thoughts conferring his payning in the armes of the Crosse with his playing in the armes of his Mother his shedding bloud in the one with his sucking milke in the other with the like sweet differences betwixt them Which compound or comparatiue consideration of these two mysteries may iustly be thought the sweetest meditation the soule can enioy vpon earth Behould what true pious and sweet conceipts the metaphors haue which this Bachelour draweth to most blasphemous senses raging against his owne fancyes as against the Iesuits faith like furious Aiax that scourged an heard of his own swyne for the Army of Grecian Princes 33. And in this folly doth he goe (§) pag. 60. forward raging at shaddowes till he come to that dystich of the poeme Sweet child in mothers armes that playing rests Paruule maternis mediê° qui ludis in vlnis Qui tua iam comples vbera iam vacuas Now sucks as child now fills as God her breasts Where this learned and deuout Religious man doth begin to set downe in verse a meditation on Christes childhood much vsed by Iesuites as doth appeare by their bookes which is called by them applicatio sensuum an applying of the internall senses of the soule to the mysteryes of Christs life By which when they meditate on Christs childhood they do imagine themselues to be in Bethleem or Nazareth and there behould with the eyes of their mind that venerable amiable child in his Virgin mothers armes to heare with their eares the words that passe
more pure and precious then Christs bloud but because the maÌ„ner of approaching vnto it may seeme to carry a shew of pride and presumption For a man to run to Christs bloud which was shed to cleanse sinners is a token that he doth acknowledge himselfe a sinner and a needy supplyant but to approach the Virgins breasts which were not filled with milke but only to nurse the SoÌ„ne of God and comfort the specially deuoted to Christs blessed childhood might seeme to sauour of pride and arrogancy This may be declared by an example Which is of more worth a thousand pounds out of the Kings Exchequer or an ordinary dish of meate set on the table for the Kings refection Doubtlesse the thousand pounds yet is it a greater honour to sit at table with the King and eate with him in the same dish then to haue a thousand pounds out of the Exchequer and many that dare aske the second will not presume of the first The like is in this poeticall imagination Christs bloud is more precious then his mothers milke yet in conteÌ„plation to sit as it were at the same table with Christ and to be fed with the same Virginall milke miraculously prepared for him doth carry a greater shew of honour then to be bathed in his bloud and washed with his woundes which sinners are admitted vnto And this is a sufficient ground to build a pious poeticall conceipt not vnbeseeming a Christian Poet as any man of vnderstanding will graunt admyre the Bachelours madnesse who spendeth many leaues in rayling against Iesuits for this only respect calling them a generation of Vipers bred of an old and sinfull world who as they haue Christ most in their mouth so they haue him lesse in their hart and that they haue herin more dishonoured the bloud of Christ then euer it was by any Sect or Profession whatsoeuer Turke or Heretike Iew or Atheist Diuell or Man since the world began Thus he declaymeth against Iesuits who do daily conuert vnto the desire to be saued by Christs bloud many of all the sects by him named besides Diuells whome they leaue to confer with Luther and his learned Schollers But these inuectiues as S. Augustine saith of the like are by so much the more sottish by how much they are more earnest and proue that one only point Iesuits must necessarily belieue of their long Ghospell penned by M. Crashaw to wit that the wryter therof when he wrote it was not well in his wits 36. Which doth further appeare in that he doth obiect in his fury euen the elegancies of the Latyn laÌ„guage which he doth not well vnderstand as blasphemy to be condemned in Parliament For example the Iesuite in this Poeme saith to Christ Ergo redemptore monstrate iure vocari Nobilior reliquis si tibi sanguis inest A Sauiour shew thy self to soule opprest If thy bloud be more noble then the rest This Minister will needes accuse the Iesuits of doubting whether Christs bloud be more noble then any other because the Iesuite maketh an if thereof which implyeth doubt But would it please you to send your preacher to some Grammer schoole of Iesuits he should be taught that si if is not euer a doubting particle but sometymes most asseueratiue specially in obsecrations in which that particle vsed of something which is certayne doth with great force affirme making the speach more elegant and the obsecration more earnest To giue 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 quicquaÌ„ dulce meum miserere Did Dido doubt whether she had bestowed great good turnes on Aeneas shee knew them well and could tell them also Eiectum littore egentem Excepi regni demens in parte locaui And yet she maketh an if of what she made no doubt saying Si bene quid de te merui with an elegant and complete speach putting him in mynd of what he knew and was apparent and she did much desire he should remember And this elegancy is vsed in this verse most sweetly representing vnto Christ the dignity of his precious bloud aboue all other and obtesting him by the same to blot out therwith the multitude of his sinnes 37. Pardon me learned and iudicious Countreymen that I trouble your eares with such trifles where if I haue cause to say with S. Paul (n) 2. Cor. 12. v. 11. Factê° sum insipiens sedvos me coegistis I am become a foole you will remember your Preacher hath forced me therunto by printing these follyes to deceiue seely people who might out of the former ignorant and malicious cauill haue thought that we doubt of the inestimable value of Christs most precious bloud And truly seeing you are not altogeather out of fault who suffer fooles though your selues be wise you may be coÌ„tent to beare part of the pennance to read a refutation of the follyes printed by your owne 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 vpon the last verses of this Poeme wher the Poet coÌ„playning of the great drynesse of his owne meditations on the mysteryes of Christs passion and chidhood wheras cloaths were wet with the milke of the one and bloud of the other concludeth with this deuout dystich pag. 98. I am more then clouts yet these more rich then silke wet with Sonnes bloud wet were with Mothers milke Heere this sucker of venome out of flowers first frameth a long enditement of pride against the Iesuite wondering that he dare come before the Lord his God in his prayer making himselfe better then these cloaths specially hearing the Prophet cry before O Lord all our righteousnes is like a menstruous clout Psal 72. v. 23. Thus he Where we may likewise wonder how this Bachelour in the sight of God dare make himselfe wiser then that Asse Christ rode on specially hearing the Prophet cry before him I am become like a iument or Asse before thee and being no wiser in the sight of God how dare he thus babble if not rather bray in the eares of men that can vnderstaÌ„d his solemne foolery to make it a sinne for a man to thinke and say in the sight of God that he is more precious and deare vnto him then any clout euen the best that euer was which though this ridiculous Merchant say that he doth prize aboue gold and therefore much more then Iesuits soules Matth. 4.13.46 yet that heauenly Merchant doth make another estimate of such Iewels giuing all that he had to buy one 38. And if you examine the other part of his cauil at the Iesuit for enuying the clouts that were wet with that milke and bloud you will find he doth shew himselft to be a braying creature indeed not onely in the sight of God but euen in the iudgment
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 Quà m decore etiam paruae puellae gestant in sinu infantes Ipsae mátres quà m 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
the first dash he neyther quoteth right the verse nor wordes 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 reiected doth seeme to presage that none of those learned nyne shall haue part in his Sermon which may be thought rather the brood of the birdes that are most hated of them Nemorum conuicia picae caecaque garrulitas studiumque immane loquendi The pyes which woods with rayling charmes do batter A pratling blynd and vast desire to chatter The wordes also of his text in our translation are VVe haue 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 neyther in our nor theâ— Bible VVhich grosse errour I see not how he can excuse vnlesse by the variety of translations which are in their Church so many and so different this Proteus can wynd himself out of this knot 2. Hauing cited the wordes and verse of his text neither of them truly he falleth to examyne in whose person the wordes are spoken reiecting the two best expositions and choosing the worse out of desire to get a Bable to play with against the Church of Rome and a mysticall text for his miserable Sermon First he doth not like Carthusianâ—â— his opinion that the wordes of his text be spoken in the person of Angells and marke his reason For thus doth he open his learned lips and very grauely begin his Sermon This is not spoken saith he in person of the angells that were set ouer Babylon for angels haue no charge of curing mens soules they mourne for mens sinnes and (c) Luc. 15.7.10 reioyce at their conuersion they (d) Psal 34.7 guard their bodyes and (e) Luc. 16.22 carry their soules to heauen but the curing and conuerting of the soule hath God delegated to his Prophets being men like out selues that so he might make man to loue man seeing he hath made man a sauer of men Thus he 3. Now is not this very learnedly spoken Or can one almost imagine more grosse and senseles doctrine then to giue Angels charge of mens bodyes not the cure care of soules Is not the office of Angels opposite to that of Diuells which is to wound and peruert not so much the body as the soule If Diuells suggest wicked thoughts that may wound the soule haue not good angells greater care to suggest wholsome and heauenly cogitations that may heale Can he name any Deuine ancient or of late dayes (f) ClemeÌ„s Alexand. strom 5. Angelis curationeÌ„ nostri visitationeÌ„ tribuit Catholick or (g) Caluin l. 2. Instit c. 14. §. 7. Protestant that euer intertayned this carnall imagination touching the office of angels before himself who sets it on the forehead of his Sermon and printes it on the postes of his dore to shew the wisedome of the owner of the house If instructions prayers affections be salues to heale who can better apply them to the soule then angells Who can instruct better then they that cannot only speake to the eare but also styr our (h) CassiaÌ„ collat 7. c. 9. D. Thom. 1. p. q. 111. a. 3. inward fancies to apprehend and conceiue wholsome counsell and therfore are tearmed by the Fathers (i) Orig. homil 8. in Gen. Tutors (k) Basil l. 3. contra Eunom Teachers (l) Idem ib. Ambr. in c. 2. Luc. Pastours of soules Whose prayers are more efficacious then those of Angells who (m) Matt. 18.16 see the face of the Father in heauen What creatures haue more power then Angells to correct and afflict so heale the obstinate by such playsters Where were M. Cra â—hawes wits to begin his craking Sermon with such a notable folly And truly his exposition of this speach of the Prophet God hath giuen his Angells charge of thee drawing it to the custody and charge of body only may seeme to sauour of Epicurisme as though a man had no soule or were rather a body then a soule a lump of flesh then a spirit or that by man the carnall part rather then the spirituall were to be vnderstood What more absurd and senslesse then that God would set the Peeres Princes of his Kingdome to keep the dunghill of this corruptible carcase not rather the iewel or pearle bought at the rate of the most precious bloud hidden in it And yet seeing the Bachelour hath made this wise diuision of the Parish betwixt the Angell the Prophet or Minister coÌ„mitting their bodyes to the Angel their soules to the Minister it were much to be wished this diuisioÌ„ were kept and as Angells seldome meddle with soules committed vnto Ministers charge so these Ministers and Prophets would not somtymes mittere falcem in alienam messem and meddle with the bodyes of some of their parish that are in the custody of Angells A ridiculous reasoÌ„ why Angels haue not charg of soules 4. Now what is his drift in this doctrine by which he putteth Angells out of their office That man saith he may loue man which may rather seeme spoken in merryment or in iest then a graue Theologicall reason For why I pray you may not men loue Ministers and Angells both Or why should they loue Ministers the lesse if they loue Angels Or why should the soule of any haue her thoughts and affections so imployed on any Minister though he be her Husband that she may not spare some loue for blessed spirits Nay were it not good for many that they loued Angells more and Ministers lesse and that they spent that tyme coÌ„uersing with Angells in their chamber that now they wast drinking with Ministers in tauernes In my iudgment if these Prophets for so they loue to be tearmed did labour to make these they deale with deuout to Saints Angells without so much care to be loued themselues they would be more honoured and respected of all good men and women And thus much of the folly couched togeather in the first sentence of his SermoÌ„ 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 faire house is knowne by the entry one may ghesse what a goodly Babell we are like to find of this Sermon the gate wherof is so rare a peece of doctrine that the like was neuer perchance before seene in any the fondest Author 5. The second exposition which he reiects is of his venerable Maister the war-like Minister (o) in Annot super coÌ„plan in Ierem. Zuinglius whose iudgment though otherwise of great respect the Bachelour in this poynt makes no accompt of because it wresteth out of his hands the text or
iustly punishable by Christian laws you may gather by the notable doctrine of S. Augustine worthy to be knowne of all and written in letters of gold Tâ—â— (*) Obscuriê° dixeruÌ„t Prophetae de Christo quà m de Ecclesia puto propterea quòd videbant in spiritu coÌ„tra EcclesiaÌ„ homines facturos esse particulas de Christo noÌ„ tantam litem habituros ideò illud vnde maiores lites futurae eraÌ„â— planiê° praedictuÌ„ est apertiê° prophetatum est in Psal â—0 conc 2. Prophets saith he spake more obscurely of Christ then of the Church the reason was because they foresaw in spirit that men would take partâ— and sactions against the Church making more strife about the Church then about Christ therfore of that concerning which the contentiâ—â— were to be greatest also the predictions are clearest to the iudgmeâ—â— and greater condemnation of them who saw her and fled from her Thâ—â— S. Augustine 27. Neither were these Christian Laws lately deuised enacted by vs against Protestants but by Christian Kings against reuolters from the Church of Rome long before Protestants were either borne or named or thought of as 〈◊〉 knowne yea some lawes which these Ministers and Maâ—tyrs transgressed and for which they were punished did dâ—serue death by the most ancient Imperiall lawes made neâ— vnto Constantine his tyme and yet extant in the Code to the eternall shame as that of entysing marrying Nunnes oâ— of Cloysters wherwith Luther made the Prologue vnto thâ— Comedy of his new Ghospell in which after him many 〈◊〉 lapsed Monkes and Fryers did not shame to appeare on thâ— stage in the eye of the world 28. In execution of which lawes we haue not soughâ— by the false imputation of Treasons conspiracyes against our Countrey to make them odious vnto the people 〈◊〉 which slanderous cup they haue forced vs to drinke in deeâ— measure to hide the more popular and plausible cause 〈◊〉 suffering for conscience and Religion from mens sight bâ—â— haue made them and the world vnderstand that the cauâ—â— of their punishment was their forsaking the faith of theâ—â— Ancestours their proud opposing of their priuate fancies iâ— the interpretation of Scripture against the iudgment of thâ— whole Church authority of Councells consent of Fathers â—ying before their eyes the vglinesse of such pride with forâ—ble reasons as might haue healed them had they not byn â—curably arrogant Whereupon we may iustly conclude â—at the Church of Rome hath reason to complaine against â—â—e Protestant VVe haue cured Babel but she is not healed that â—e may seeme to haue made a bargaine with death and a plot with â—ll THE THIRD CHAPTER VVHERIN is discouered M. Crashaws impious stage-playing in Pulpit bringing in a Babylonian to speake like a Catholike seeking to disgrace therby ancient Christianity and the glorious markes of the true Church taught by the ancient Fathers MAISTER Crashaw hauing spent all the best salues in his boxe or Church vpon the soares and woundes of the Roman being past faith and hope euer to cure her he wasteth also his charity vpon her in rating and reuiling her as incurable laying horrible errors blasphemyes to her charge wherin he bestoweth the rest of his Sermon The great labours of Protestant Ministers to heale vs. which he beginnes with a great groane Now alas saith he see the effect of our labour all is lost And is it not thinke you great pitty that these good men of God should loose so many labours to conuert vs so many weekes fasted in bread water so many dayes and nights spent in continuall prayer so many rough hayr-clothes worne next vnto their tender skin so many disciplynes done euen vnto bloud Might it not make a tough hart breake for sorrow to see such Bachelours take so many good and godly paynes going long iourneys from Shire to Shire from Towne to Towne from house to house to get to Virginia that is a fayre and rich Virgin to wife and all in vayne That their learned Ministers should goe in great companyes with manifest danger to be burnt vnto Rome to discouer the skirtes of the VVhore in a dreame of the night lying in their soft beds with their wiues vnder their armes insteed 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 therfore 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 vs seeme incurable A peeuish practise of the Bachelour to deceaue ignorant people and like in religion to the ancient Babylonians he bringeth in his first part a Babylonian speaking like a Catholicke and reiecting the counsell of the Israëlits which though it will seeme fond to the learned yet it is malicious and peeuishly penned to deceaue the ignorant making him alleadge the same arguments for his Idolatry which we and the Fathers make notes and markes of the true Church seeking this occasion to open a vent to his secret malice against the ancieÌ„t Church of Christ couertly his face being hidden vnder a Babylonian maske deriding the Maiesty and glory thereof thinking his impiety would not be perceaued like vnto that sottish bird that hauing put her head into an hole thinkes her whole body vnseene which wee will set downe 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 haue the Papists Thinke you you silly Isräelites that you are able to teach Babylon a better religion then it hath Is not hers of so many and so many yeares continuance VVas it not the religion our forefathers lyued and dyed in And is it not generall and vniuersall ouer the world and yours but in a corner And is not ours visible and doth is not prosper and florish Is not your visible Temple now defaced your publicke dayly sacrifice ceased and your succession cut of And if you haue anything left is it not inuisible and in secret corners And what can you alleadg for your religion That you haue many learned men A fond discourse of a Babylonian penned by the Bachelour to disgrace the auncient Church of Christ Alas poore men for one learned Rabbin that you haue haue not we twenty Are not the Chaldeans the famoust learned men of the world renowned for their high wisdome their skill in Astrology interpretation of dreames and other the most secret and supernaturall sciences of the world And doe you thinke it possible that so many learned Doctours can be deceaued Nay all the world be in an errour and only you that hould a particuler faction and a singuler new found Religion by your selues haue the truth amongst you You will say you haue a succession from Noah haue not we so to c. Looke into the world at this day and see if any
of his promise to proue that these authors giue diuine worship to Christs Image apparently in the iudgment of euery reasonable man is much more exorbitant void eyther of truth or sobernes seeing in their sentences they vse many tearmes as per se and per aliud absolutè and relatiuè imago vt imago vt resquaedam and the like as you haue heard which it is as cleere as noone-day are not vnderstood of euery reasonable man Nay M. Crashaw doth not vnderstand them himself as hath bene cleerly shewed whom yet in this respect we will not number among brute creatures 24. VVhere I will not omit to remoue a doubt which I find a stumbling block to some Protestants of no meane vnderstanding to wit A difficulty of some Protestāts against honouring Images answered that these distinctions wherwith we declare the worship of Images are obscure which vulgar people vnderstand not and that consequently they cannot tell how they may safely worship Images without danger of false worship To which I answere that many tymes the actions that in practise are most easy facile their natures are most obscure and hard to be speculatiuely declared and made known vnto vulgar people who know how to doe them though not how to declare them What more easy for a man then to mooue or walke An example and yet to declare the nature of that action the Philosophers are forced to vse the distinctions of intrinsecè vel extrinsecè per vltimum non esse vel primum esse and the like which can neuer be beaten into the heades of common people whose feete are no lesse perchance more nimble and skilfull to moue then are the Philosophers whose head is full of these quirkes The same doth happen in the worshipping of Images then which no religious action is more easy to practice piously without errour nature it selfe teaching vs to honour and loue the Images of them that are deare vnto vs which euen children and women by instinct of nature doe practise thinking that therein they shew their loue to their friends though they know not the meanes which Deuines and Philosophers vse to declare the matter And as comom people who know no more of mouing then that it is to set one foote before another walke as fast and with as litle danger of falling as the greatest scholler that can with his subtile wit anatomize that action so likewise ignorant men or womē that know no more of worshipping Images then that they must remember Christ when they see them and kneele vnto him before them kissing and imbracing them to signify how dearly they doe loue him whome those resemble such men women I say may worship an Image of Christ as deuoutly as securely and with as little danger or false worship as the most learned Deuine that can learnedly explicate the manner how by the Image diuine honour is conueyed vnto Christ how by honouring Christ in his Image honour is deriued vnto the Image by one and the selfe same act which is diuine honour to Christ but not of the Image worshipping the same not absolutely but relatiuely not by it selfe but by another For this honouring of him whome we loue in his Image kissing imbracing the same is an action as naturall 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 diuine worship the spirit of God moueth our hart to loue him as so great a Lord and louer doth deserue which faith and loue supposed it is as facile and naturall in men to kisse and imbrace Christs Image to shew the honour loue they beare him as is for any other man or woman to doe the same towards the image of one whome they affect which is so ingraffed in their nature that none that are come to the vse of reason are so rude and grosse but can vse the same without further teaching M. Crashaw in steed of performing his promise hath brought witnesses against himselfe 25. Finally the Bachelour hath bene so far from performing his promise apparently to the iudgment of euery reasonable man that he hath not brought so much as one that may be thought to deliuer that doctrine by any that can vnderstand their wordes nay all whom he bringeth do teach the playne contrary in the places by him cyted to wit that diuine worship must be directed to Christ not to the Image by it selfe honouring his Image by honoring him before it by one and the same act which Authors he hath grossely corrupted changing leauing out and mistaking their wordrs and sentences to make their savings sound of blasphemy which after so many still new promises of truth and sobernes is incredible impudency 26. But aboue all other things to all modest eares most hatefull is his foule language of discouering the whores skirts and laying open her filthines An exāple declaring the chast loue of the Catholike Church towards Christ in honoring his Image Crosse and the wrong M. Crashaw doth her in terming her in that respect which in the Roman Church is no other then to do acts of loue and reuerence vnto Christ in his Image which the very instinct of nature doth moue vs to giue to the Image of whomsoeuer we loue And to declare this with a familiar example suppose some Lady hauing an Image of her absent Lord or a iewell of great price left her by him at his departure grayned with his very bloud shed in defence of her honour should kisse and lay the same to her hart vpon her eyes washing it with her teares vsing patheticall speaches vnto it as if she saw her Lord there present in it if one should accuse this Lady as disloyall to her Lord as shewing want of affection to him by these very acts of loue vnto the pledg of him for his sake interpreting them to be signes of a corrupted mind of her honouring the Image not her Husband louing the Iewell not her Lord would not this seeme extreme barbarity in the iudgment of euery reasonable man And should such a slaunderer persist saying that he will neuer leaue to discouer her skirts and lay open her filthines to the world till the tongue cleaue to the roofe of his mouth I am content he be tryed by a Iury of any reasonable women in the world euen of M. Crashawes choosing so they be honest whether such a guest babling within the doores of his mouth without iudgment modesty and truth should not deserue to be pluckt out from vnder the roofe And to the same Iury of reasonable women I will remit M. Crashaw for his doome whether he be not guilty of the like or rather more horrible fury against the Spouse of Christ his Church The reasō the Church hath to loue and honour the Crosse of Christ whome he doth perpetually tearme VVhore with a promise neuer to cease
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) Corpê° Christi à nobis in coena tanto locoruÌ„ interuallo distat quaÌ„to caelum abest à terra Calu. in coÌ„sensione 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. VVitteÌ„b 119. and to drinke wine in the Lords supper a commaundemeÌ„t 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 ConciliuÌ„ statueret aut permitteret vtraÌ„que speciem nos nequaquaÌ„ 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 theÌ„ 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) Quà m 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 quà m 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 coÌ„sisteth 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) VinuÌ„ in quo est luxuria ad Ephes 5. v. 18. not of Christ whose wyne breedeth
being Pilot (r) A fructuosa nauigatione nauigio continentiae gubernatore Christo spiritus sācti afflatu Nissen l. de virgin c. vlt. to vse the wordes of S. Gregory Nissen brother vnto S. Basil Heluidius the heretike an enemy of Virginity did obiect the same that some Virgins kept tauernes which S. Hierome doth not deny neyther did he think it any disgrace Ego autem saith he plus dico c. Nay I say more that some Virgins liue in adultery some Priests keep Innes some Monkes are vnchast but who doth not see that neither Virgins ought to keep tauernes neither Priests Innes nor Monkes commit adultery What fault hath Virginity if counterfaite Virgins be faulty Thus S. Hierome shewing that the fault of some ought not to be imputed vnto all nor those sinnes disgrace a profession which none but such as swarue from it can commit The state of chastity is high to which none can mount that are not full of the fyre of diuine loue which when it dieth (s) Quis nō statim intelligat nec tabernariam virginem nec adulterū Monachum nec Clericum posse esse cauponem Numquid virginitas in culpa est si simulator virginitatis in crimine est Hier. adu Heluid those that were before Nazaraeans more white then snow become incontinently more black then a coale whose scandalous life the Diuels instruments vse as a coale to black stayne and denigrate the good name of the rest (t) Seruis Dei detrahunt quorum vitam peruertere non possunt famam decolorare nituntur August epist 136. as our Bachelour now doth which was their custome euen in S. Augustines tyme. If saith he a Bishop or a Priest or a Monke or a Nunne fall into some sinne they the enemyes of vowed chastity bestir themselues they labour euen till they sweat to make the world beleeue that all Bishops Priests Monkes and Nunnes are such though they cannot be proued to be such And yet marke their partiality when a maryed women is taken in adultery they neither put away their wiues nor accuse their mothers (u) Ad quid sudāt isti quid alij captāt nisi vt quisquis Episcopus c. omnes tales esse credāt sed non posse omnes manifestari Et tamen etiam ipsi cùm aliqua maritata reperitur adultera ne◠proijciunt vxores suas nec accusāt matres suas epist 137. Thus S. Augustine 28. The Bachelours remedy against this frailty to permit them that haue vowed chastity to marry when they begin to burne is iniurious vnto God to whom they made their vow against the perpetuall practice of the Church against the doctrine of the ancient Phisitiās of mens soules who exhort those that haue vowed chastity in such cases to seeke remedy by prayer and by pennance by fasting wearing haireclothes lying on the hard ground and specially by meditation of hell fire of the ioyes of heauen the life of Christ and of other obiects that may awake in their harts the flame of diuine loue And if these remedies do not preuaile in vayne will they seeke by the company of one woman to quench that fire that neuer saith inough except a man by reason set a non plus vltra vnto it What miseries and disorders haue flowed into Germany togeather with Luther and his sensual doctrine in which ou◠Bachelour agreeth with him that S. Paul cōmaundeth all that burne to marry Protestants themselues complaine to wit that this Ghospell hath bereaued men of honesty women of modesty children of simplicity Vt ex illa peruersa Paulinae legis interpretatione saith (x) Siluest Crecanou de corruptis moribus one multò grauiora nobis Christianis expectanda sint quà m Turcis ex sua Polygamina quibus tot licet quot libet vxores ducere That out of this peruerse and false interpretation of the place of S. Paul we Christians may expect more impure and beastly practises then are euen among Turkes who by their Poligamy may marry as many wiues as they list Hence it is saith he that in former ages so frequent and so manifold and abhominable venery hath bene practised as now is by both sexes and all ages VVe see yong boyes goe openly to Queanes from which if they be drawne they stubbornly demaūd wiues The same is also in yong mayds when they are lasciuious and wanton being checked they straight craue husbands both pretending Luthers law that none can liue chast (y) The same doth the Protestant Wigandus report de bonis malis Germā that venery is as necessary as meate and drinke Thus he What murders and massacres of their wiues this fire hath driuen Ministers vnto seeking to quench their owne wanton flames in their wiues bloud the same Protestant doth largely recount namely of a Minister * Crecanouius vbi supra At Newburge in Germany that poysoned his wife and being demaunded the cause that moued him to so bloudy a fact made freely this answere Coniugium in Lutheranis Sacerdotibus non extinguere vagas libidines That marriage in Lutheran Ministers is not sufficient to quench the fire of their wandring lust and affection to diuers women 29. VVherfore M. Crashaw if you seeke not to quench your fire by such water of pennance and deuotion as ancient Fathers prescribe it is much to be feared the same will not burne long within your owne dores nor your wife without danger keep in so furious a flame specially if you be of the fiery temper that Zuinglius other your first Ghospellers were of who say (z) Non aliam matrimonij causam apud Paulū quà m carnis ad libidinem aestum reperire licet quem feruere in nobis negare non possumus cùm huius ipsius opera nos coram Ecclesijs infames reddiderint c. Zuinglius tom 1. fol. 115. edit Tigur an 1581. that in S. Paul no other motiue of marriage is found but only the burning of carnall lust which cause they confesse was so manifest in them that our burning say they hath made vs infamous before the face of Churches and by burning lust we vnderstand carnall desires and longings wherwith a man euen set a fire doth thinke of no other thing then the pleasing of his libidinous appetites spending all his thoughts and meditations therein wholy imploying himselfe how to satisfy the raging of his flesh These are the very wordes of the first fire-brands of your Ghospell and this was the fire and feruour which moued them to preach against the Pope which whether it were from hell or heauen from God or the Diuell from the motion of the spirit or fury of the flesh let the Reader iudge and whether marriage may be thought able to quench such raging flames of Apostaticall Priests or how neighbours may be secure whō but a wall doth part from such fires or rather let vs leaue this matter and iudgment to him who shall iudge the world by fire the