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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

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

nubere post votū simplex quàm perpetuò cū aliorum scandalo impudicè viuere l. 2. de Mon. c. 34. and that therfore S. Hierome did exhort a Virgin that after such a vow liued scandalously rather to marry not that it is no sinne saith he to marry after a vow as Protestants thinke but because it is a lesse sinne then to lead an incontinent life and both wisdome and reason teach of two euills to choose the lesse Thus Bellarmine who addeth that in some sort it is a greater sinne for a Virgin to marry after a single vow then to commit fornication because by marriage she doth altogeather vnable herselfe to keep her vow which she doth not by fornication wherat our Bachelour rageth saying that it is plaine that Popery voweth against marriage not against adultery or fornication against wiues not against whores which cauilling doth shew that Ministers are resolued not to vnderstand what they meane neuer to keep For Bellarmine teacheth that the vow of continency is broken eyther by fornication or by marriage but in different sort After fornication such as haue vowed and broken their vow may repent and keep their vow of chastity the remnant of their life which after marriage they cannot For though they repent of the breach of their vow yet being marryed they cannot lead a single life hauing giuen away the power of their body by that contract in which respect to marry is more against their promise of fidelity though absolutely the other be the greater sinne Which may be shewed by the example of a woman that hauing betroathed herself to one marryeth another absolutely speaking she sinneth lesse by this marrying then by committing fornication yet if we regard her promise she breakes that more by marrying which makes her vnable to keep her promise though she would to which fornication doth not altogeather vnable her Who can deny this to be true that hath vse of reason Would our Bachelour cauill thereat did not malice against Popery make him a puppy or rather a pig of Luthers sow or of Katherine Bore who to defend that prophane and execrable marriage of his ghostly parents dareth accuse the doctrine of the most ancient Fathers to be hoggish hatefull to make that runnagate Nunne impudēt Strumpet of their Ghospell seeme an honest woman doth charge the Church of God to be a whore with a brasen face licking vp the swinish doctrine of that hatefull Heretike Iouinian (i) Augustin haeres 82. wherwith he drew so many Nunnes out of their Cloisters accusing Catholikes for feeding on the sweet flowers odoriferous hearbes of the Fathers sentences as hath bene proued The seauenteenth and eighteenth slaunders That we permit Priests to haue Concubines at a yearly rent and force such as would liue chast to pay the rent because they may haue Concubines if they will 26. NO where doth this Bachlour shew vs his face more impudently then in his two next woundes obiecting among the generally receaued doctrines and practises of our Church these two First that Priests are allowed to keep Concubines vnder a yearly rent Secondly that such as will liue chast must yet pay a yearly rent because they may keep whores and Concubines if they will What dares not this fellow say Looke into the Canon (k) Decrit Dist 81. 82. law and the Councell of Trent you shall see how this practise is condemned and seuere punishments enacted against them that fall into such crymes (l) Decret de reformat c. 14. sess 25. We know that Bishops are forbidden to tolerate such sinnes vnder pain of being suspended from their office (m) Decret dist 83. c. Si quis Episcopus It is a sin to inuite to say Masse or to affoard necessary ornaments to notorious Concubinary Priests or to be present at their Masse vnder paine of mortall sinne (n) Nauar. in Man c. 25. n. 80. which if any do they receiue a curse insteed of blessing Could the Church of God vse greater diligence to banish and abolish this sinne then she hath done whose Councells make most seuere lawes against them whose Bishops are bound vnder payne of suspension from their office to punish them according to those lawes whose children finally are bound vnder payne of eternall damnation to disgrace them What if a Bishop or two in Germany who are also temporall Princes against the Lawes of the Church did permit Concubynes vnto some Priests must the fault of one or two Bishops be vrged as the doctrine and generall practise of our Church What can be more folish and full of ignorant malice then this cauill And yet doth he not proue substantially that euer any Catholick Bishop did permit any such practise For the centum Grauamina Germanorum which he citeth are insufficient witnesses being as himselfe confesseth Papists but in part that is Protestants in very deed the head whereof was Luther so that against his promise he doth produce his owne Authors against vs. Espencaeus whom likewise he bringeth though disgusted with the court of Rome he gaue much liberty to his pen yet he speaketh only vpon the report of these Protestant Germans not giuing full absolute assent thereunto but saying would to God the Germans had complayned thereof falsly and without (o) Vtinā falsò immeritò extaret inter Grauamina Germanorum Espenc l. 2. c. 7. de cōtinentia cause Which wordes the Bachelour doth translate whereof the German Nation complayned long agoe and vpon too great cause making no difference as you see betweene a doubtfull and an absolute speach When will this Bachelour or child of Babel be healed and leaue this false trick Did not I say in the beginning too truly and vpon too great cause that he citeth no Author whom he doth not corrupt For he vseth the same fraud in the other testimonyes of Espencaeus Epenc loc citato who doubting of the truth of the Germans complaynt that Priests that would liue chast were constrayned to pay rent saith thereof Si credere dignum est if it be a thing that deserues credit which the Bachelour translates it is horrible to belieue but too true Which is quite kym kam as you see which treacherous dealing to vse it so perpetually in euery quotation after such oaths of sincerity is horrible to belieue but too true 27. That some Priests and Monkes liue dissolute liues disagreeing from their profession whereof some of our Authors and Bishops complayne the complaynt hath beene as ancient as the publick profession of Christianity in the world (p) Et nos nouimus tales sed non perijt fraternitas propter eos qui pro fitentur quod non sunt an vnauoidable euill whereof Christ saith Scandalls must needes come (q) Matt. 18. v. 7. neyther ought the examples of some that made shipwracke daunt others from this gaynefull nauigation in the ship of chastity with the gale of the holy Ghost Christ

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

cogūtur etiam mali bona dicere ep 166. ad Donatist in fine Augustine taught long agoe To the end saith he that none might presume to separate themselues from the vnity of the Church vnder pretence to fly the cōpany of the wicked our heauenly Maister doth make his people secure euen of their bad Pastours least to shun them they should forsake the chaire of sauing doctrine in which euen the wicked are forced to speake the truth For the thinges they speake are not their owne but of God who in the Chayre of vnity hath placed the doctrine of verity Thus S. Augustine shewing that the doctrine of truth cannot be heard out of the Sea of Peter which keepeth the whole Church of God in vnity and peace which we are secure cannot erre that euen the wicked Popes and places haue not power to define any errours 6. Now touching the accusation it selfe I will briefly but cleerly shew fiue thinges against Ministers concerning this point which if they consider well may suffice to stop their rayling mouthes against the life of Catholikes to wit that therin they shew themselues vngratefull vayne impudent malicious and wilfully blind First they are vngratefull vnto the bad life of Catholikes on which Luther built his pleasing and sensuall Ghospell of sole-faith which he could neuer haue done but vpon the corrupted life of Christians among whom had the ancient loue of good works pennance florished he had neuer laid three stones one vpon the other in his building This is not my conceipt nor my hard opinion of his doctrine but that great Architect of Churches doth himselfe confesse the same in expresse termes If saith he the face of the ancient Papacy did now stand (k) In cap. 4. ad Galat. fol. 399. 400. tom 5. edit VVittemberg ann 1562. Si staret illa facies veteris Papatus parùm fortè nostra doctrina de fide contra eum efficeremus presertim cùm iam parùm efficiamus perchance we should not preuaile much against it by our doctrine of faith And more clearly in the same place If Popery had the same sanctity and austerity of life which it had in the tyme of the Fathers Hierome Ambrose Augustine and others what should we be able now to do against it Thus Luther Where you see he doth both confesse that the ancient Fathers most famous for sanctity were Papists the Church in their dayes Popish and that had he preached his Ghospell in their dayes or they liued when he began to preach their sanctity would haue detested the same their learning haue crusht the brat of liberty in the cradle Let the Reader iudge what a Ghospell that is which antiquity would haue resisted sanctity detested the Church of God in her best tymes not so much as haue heard of which finally could neuer haue preuayled but in this last age when dissolution and loue of liberty hath preuayled against the ancient discipline and sanctity of the Church so that by this rayling they defile their owne nest they shake the ground of their Ghospell styr that stinking puddle out of which their Progenitours did issue and shew themselues vnthankefull vnto their Parent and Mother which is the rotten and corrupt life of many Catholikes 6. The second to wit their vanity doth appeare by their ayming at a marke quite opposite to the drift of their Ghospell which is to impugne not the dissolution but deuotion not the sinfulnes but the sanctity not the wickednes but the holines of our Church not our transgressing Gods precepts but our following Christs Counsells This to be their quarrell against vs Luther himselfe their Captaine Generall doth witnesse VVe (l) Non pugnamꝰ contra Papatum hodie palàm impiū sceleratū sed contra speciosissimos eius Sanctos qui putant se Angelicā vitam agere Luther in c. 4. ad Galat tom 5. fol. 400. fight not saith he against the open wickednes and dissolute life of the Papacy which those that are sound amongst them detest but against her most beautifull Saints which thinke they lead an Angelicall life and that they doe not only keep the commaundements of God but also the Councells of Christ and doe workes of supererogation which they are not bound vnto Thus doth Luther write shewing that his intention is to lay wast the Sanctity of our Church giuing her iust cause to complayne as that womā of Thecua (m) 2. Reg. 14. v. 7. Extinguere volum scintillam meam they seeke to extinguish and put out that little sparke of ancient sanctity feruour and charity that as yet remayneth in me To which sanctity Luther was such a deadly foe as he doth professe in the same place he will not spare any most ancient Father or Fathers nor the whole army of them did they now lyue as they once did guilty thereof (n) Fingamus igitur illam religionem disciplinā veteris Papatus obseruari illo rigore quo Eremitae quo Hieronymus Augustinus Gregorius c. alij multi obseruarunt c. Let vs suppose or imagine saith he that the piety and disciplyne of the ancient Papacy did now florish and were obserued with the same rigour that the ould Hermits that Hierome Augustine Gergory Bernard Francis Dominick did obserue it yet ought we saith he by the example of S. Paul impugne false Apostles and fight against the Iusticiaryes of the Popish Kingdome and say though you lead a most chast life though you punish and weary your body with frequent pennances though you walke in religion and humility like Angells yet you are slaues of the law and sinne and of the Diuell and to be cast out of the house as children of Agar 7. Thus doth this Saracen inueigh against ancient Fathers the disciplyne and sanctity of the Primityue Church whom he doth slaunder to haue sought saluation by their workes and not by Christ shewing the tooth of his Ghospell to be not against ryot and ribaldry of dissolute drunkards but the pennance and piety of greatest Saynts which being the drift of their sole-faith-religion M. Crashawes long rayling against our sinfull life may seeme from the purpose Yet perchance I may herein be deceaued and he goeth more cunningly about the matter then we imagine For as the Falcon that flyeth at the Herne seemeth often to take a contrary course yet working into the wynd comes before one is aware ouer the Herns head to giue her the deadly stroke so M. Crashaw and other Ministers seeming in their Sermons to take a course against the open dissolution and wickednes of some in our Church as though their desire were to reforme the same they doe so wynd and turne the poore people about that from the hatred of them that are wicked amongst vs they bring them to detest and abhorre euen the sanctity and religious practise of piety in our Church which the Genius of their Iouiall Ghospell cannot endure and at the ouerthrow whereof it doth as

should be the Cōuertite of that great Apostle though the first Roman Bishop These thinges in our bookes we take notice of and examine them more exactly then Protestants haue done But to what purpose are these brought by Protestants The Britons receyued the Christian faith some of them at the least in tyme of the Apostles vnder S. Peter the first Roman Bishop the whole Realme openly and publickly vnder Eleutherius Pope in the second age (p) In the yeare of Christ 180. by Fugatius and Damianus sent from Rome in King Lucius his tyme which Syr Edward maketh no mention of what is this against the third Conuersion of the English Nation which long after this tyme being heathen hauing expelled the Britons began to inhabite the Realme who the Britons neglecting them were conuerted by S. Augustines meanes sent by Gregory Pope as that Treatise (p) In the yeare of Christ 180. proueth and all Historyes of our Countrey doe witnes euen Protestants themselues doe confesse as is proued in the first Chapter and first section of the learned Treatise of the Protestants Apology for the Roman Church and that it was conuerted to the now Catholick Roman faith Thus do Ministers bob Syr Edward making him print such stuffe either false or impertinent with the losse of his honour which I dare say had he seene the booke he would neuer haue done against his conscience and knowledge 18. Now how great this benefit is to haue beene conuerted by such men and in such manner we may perceaue if we confer the same with the conuersion and plantation of religion intended in Virginia by the new Ghospell M. Crashawes New-yeares-gift to Virginia wherof I will speake a word seeing M. Crashaw in great glory and triumph made a long Sermon therof with many false and bitter slaunders against vs. In which Sermon he doth denounce vnto all that doe know the true intents of that conuersion that they are bound to help therunto eyther with their persons pag. 27. or purses or prayers such as assist it not discouer themselues to be vnsanctified vnmortified and vnconuerted men But this conuersion not being performable without Preachers of Gods word the obligation of going in person pag. 21. did lye chiefly vpon Ministers who brag to be so specially conuerted thēselues from Paganisme Popery therfore bound to conuert others according to M. Crashawes text But did any troupe of Ministers vndertake that voyage Doe they prepare for it now Doe they learne the language of the Sauages to be able to conuert them hereafter Doe not they thinke rather of conuerting themselues to their wiues then Heathens vnto God Doe not they desire to beget rather carnall then Ghostly children Their deeds speake Truly for my part I make no doubt that had there bene a marryed Ministry in the Church in former ages most Nations had bene vnconuerted at this day 19. But M. Crashw makes a shew that the Pope is the cause they are so cold pag. 60. that they are afrayd of him Oh saith he the Pope will curse vs. Doubtlesse he can name many Popes that haue cursed Heretickes for conuerting Nations vnto Christ and yet the man dareth not only doubtingly as you haue heard but constantly and plainly auouch in print and pulpit pag. 62. VVe know saith he that as soone as this intent and enterprize of our Nation is knowne at Rome forthwith there wil be a Consistory called and consideration will be had with wit and policy inough what course may be taken to crosse vs and ouerturne the busines But if they haue neuer a Gamaliel left saith he let me tell them and we are willing to heare him for now he will speake a truth which is a rare thing in him if this worke be only of men it will come to naught of it selfe without their help Which Prophesy taken out of Scripture the euent hath shewed most true But the other that the Pope would gather a Consistory and imploy his policy against it the world knoweth to be false and no meruaile being a prophesy deuised in M. Crashawes head vttered out of his owne spirit And poore soule that dreameth the Pope would hinder him and his fellowes from that voyage by cursing them whome should the Kings Maiesty presse to go in person and leaue his new wife the man would I dare say take it very vnkindly and though the Pope should prick him on with a spur yet would he draw back 20. No M. Crashaw the miseryes which the enterprize of cōuerting Sauages doth bring with it the wanting your natiue soyle friends and Gossips wherwith now after Sermō you may be merry the enduring hunger cold The difficult enterprize of cōuerting barbarous Nations nakednes danger of death and the like but specially the want of the new Ghospells blessing a fayre wife too heauy a lump of flesh to be carryed into Virginia these be such curses such hinderances as you may speake of vnsanctified vnmortified vnconuerted men yet once againe before you sanctify or mortify or quicken any for that voyage And as for your selfe as you say of the Players that they are so multiplyed in England that one cannot liue by the other therfore are grieued that no Players are sent by which meanes those that remayne would gaine more at home I feare you do heere bewray your owne disease and speake of others out of your owne hart who seeing Ministers to be so multiplyed that you cannot well liue one by the other you would fayne haue moued and mortified some to forsake their Benefices and goe to Virginia in person that you might haue stepped into one of their roomes with your wife whō perchāce then you had in hart if not in house for you married not long after but howsoeuer you might be minded to be a Virgin then we are now out of hope you will go to Virginia in hast or any store of marryed Ministers till Virginia be in such ease as you may keep there your wiues as gallantly as in England which is not like to be in your dayes though you say you do not doubt to see the day men shall speake of this Plantation as it is spoken in another case (*) In the Genitiue case in which case M. Crashaw then was who saith in this Virginian Sermon that a man cannot forget the tyme he marryed pag. 17. though the beginning be small yet thy latter end shall greatly increase by which you may seeme to imagine to haue a long lease of your life to see the end of so great an enterprize which is a signe that you thinke little of death and therfore may be well termed in your owne phrase an vnmortified man 21. Truly I heard a Gentleman of Honour say that he heard it from the Lord De-la-VVare himselfe that making meanes in both Vniuersityes to moue Ministers to goe with him this Apostolicall iourney yet he had gotten no more then