betwixt them to tast smell and feele internally the things that are obiects of these senses as far as they may serue to awake deuotion and stir vp a liuely apprehension of the mystery in their harts in the meane tyme speaking with the Bl. Child or Virgin mother framing vnto them mentall imaginary discourses and petitions according as the holy Ghost the teacher and guide of such high and extaticall contemplations shall (f) This I dare say is a strange language to M. Crashaw direct This manner of contemplation you shall find most frequently practised by ancient Fathers and learnedly declared by (g) Instruct de modo meditand Riccius and (h) Part. 2. tract 7. of mentall prayer in the Introduction Puentez two Fathers of this Order in their Treatises of contemplation and mentall prayer And such imaginations conceipts and discourses are neyther false nor vayne not false because as the Logicians teach and it is the first lesson in Logicke which this Bachelour of diuinity doth not yet vnderstād that there is neyther falsity nor vntruth in our thoughts or imaginations when we stay in the first operation of vnderstanding which is to apprehend a thing without iudging that it is so as wee apprehend as when we apprehend as S. (i) Augustin l. 7. Confess c. 5. Augustine did God as an infinit light or sea of glory without bound in which the world like a sponge floateth though God be not indeed as we apprehend yet are not such apprehensions erroneous or false because we only apprehend him as such an infinite materiall light not iudging him to be so nay we iudge the contrary yet we must so apprehend him because our thoughts can reach no other higher conceipt of him When we apprehend and imagine our selues in prayer to be before the throne of God to be kneeling in heauen among the blessed Angells as (k) lib. 2. de oratione S. Chrysostome and other Fathers exhort this apprehension is not false because we do not iudg and thinke that indeed we are in heauen but so frame our imaginations thoughts affections prayers and inward speachs vnto God as if we were in heauen And thus may wee make our selues present in Bethleem or Nazareth vnto the mistery of Christs sacred Childhood or in Mount-Caluary vnto the mystery of his Crosse behoulding him with the eyes of our mynd as bleeding and dying for vs which thoughts are not vayne but causes of piety deuotion and tender affection vnto Christ and his holy life and therefore of singular profit which any that will make triall thereof shall vndoubtedly feele 34. Hence doth appeare the falsehood and impiety of the Bachelours new doctrine not taught by any Christian that I know of before to wit that we must not now imagine Christ as sucking his mothers breasts nor speake vnto him as to a child nor as dying vpon the Crosse nor conceyue him as a mortall man to which purpose he citeth S. Paul saying We know not Christ now according to the flesh that is saith he not as a meere and mortall but as glorifyed man this doctrine I say is the bane of piety and deuotion and a perpetuall banishment of contemplation of the mysteryes of Christs life out of mens harts For how can they liuely apprehend loue and imbrace Christ as dying vpon the Crosse for their cause if they may not conceaue or apprehend him as a mortall man How can they in contemplation wash his woundes with their teares or bath themselues in his bleeding wounds How can they enter as doues into the holes of that Rock if they may not so much as apprehend death or mortality in him S. Pauls meaning is that we must not belieue nor iudge nor thinke that Christ is now mortall in very truth and subiect to misery as once he was as S. Chrysostome expoundeth but he doth not deny but we may conceaue Christ and speake and pray vnto him as to a child or as crucified or as represented in any other mystery of his life imagining thinges past so liuely as if we saw thē present with the eyes of our mind though the more litterall sense of the Apostles words Now we know not Christ according to the flesh be that he had not now a carnall and fleshly conceipt of the Messias his Kingdome as he had once with other Iewes before he was conuerted so he saith that now we know none according to the flesh that is we beare not carnall affection vnto any wishing them carnall and temporall blessings For though we once saith he knew Christ according to the flesh that is expected his carnall and temporall Kingdome now we know him not in that manner nor consequently doe we loue carnally any whom we loue in him and for him This now is the third folly of this Bachelour wherin he spendeth the rest of his Ghospell making no distinction betwixt apprehending and iudging of a thing betwixt imagining belieuing We do apprehend Christ in our thoughts as a child we mentally see him kisse imbrace him speake vnto him yet do we not iudge that he is a child or a sucking babe this present yeare at Hall in Brabant as this Wise Man obiecteth but that he was once a child Which mystery that we may know loue admire the better we set it before the eyes of our mind not as a thing past but present and behaue our selues in our imaginations thoughts and affections as we would doe indeed were he truly and really present before vs. This is the manner of meditation most pious deuout and profitable which to Protestant Ministers seemeth I dare say a new Ghospell though it hath euer bene practised by all spirituall men but no wonder at their ignorance heerin seeing the sensuall or carnall man conceaueth not the things of the spirit of God 35. A fourth example of folly is his fury against Iesuits because this Poet in his imaginary contemplation and application of the internal senses vnto the mystery of Christs childhood doth feare to approach vnto the sacred and venerable breasts of the Virgin confessing himself vnworthy of such an honour fauour in regard of his grieuous sinnes wherfore he doth in his contemplation thoughts rather run to be cleansed by Christes bloud begging one precious drop for that end which he doth expresse in a most diuine sweet and admirable verse Heere the Bachelour keepeth a great styr rageth for many leaues (l) From the pag. 66. of his Ghospell to the 77. togeather that the Iesuits thinke the Virgins milke to be more pure precious then Christs bloud to which they dare approach though not to her breasts Where he is so void of iudgment as he would haue a sound solide reason which in rigour of Diuinity may subsist of a poeticall conceipt which may be raysed of small ground or fancy as all men know And the ground of this conceipt is not because the milk of the Virgin is
which â—â—t anger * Semper quasi tumentes super me fluctus timui DominuÌ„ poÌ„dus eiê° sustinere noÌ„ potui Iob. c. 31. v. 23. Iob doth confesse he was not able to endure seeming to be ouerwhelmed therwith as with a sea of waues wishing to be rather for a time in hell then to appeare before that terrible bench so hartely did he appeale from the rigour of Gods iustice to the sweetnes of his mercy which Chauncery of mercy the highest Court of the diuine prouidence is required not to rectify what is wrong but to mitigate what might be iustly seuere in his iudgment Wherfore the Bachelours account of this Court as needlesse thinking men may be saued by that of iustice only seemeth to sauour of extreme pride seeing S. Augustine saith Vae etiam vitae laudabili si absque misericordia iudicetur woe euen to a man of holy and laudable life if the same be iudged without mercy Neyther doe I thinke our Bachelour ignorant of this truth but his immoderate desire to wrest the Metaphors of our Author to blasphemous senses further then the wordes will endure doth so blind him that he speaketh manifest blasphemy not knowing what he saith 23. The third and chiefest corruption of this place is by addition putting these formall wordes into Bernardinus his sentence imo à Deo one may appeale euen from God himself (q) Psal 138. v. 7. which Bernardinus hath not but only that one may appeale vnto that is inuocate the Bl. Virgin when the terrour of Gods iustice doth affright him For who doth not see a mayne difference betweene appealing from God appealing from the iustice of God From God one can neuer appeale b For whither shall one fly from him but from the iustice of God we may appeale to his mercy which is not to appeale from God but to the highest perfection in (r) Psal 144. v. 7. Vide S. Thom. 2.2 q. 30. art 4. God Now this is that which Bernardinus teacheth that when we be tempted by despaire we may confidently haue recourse by prayer which he metaphorically calleth appealing vnto the B. Virgin to pacify Gods wrath not staying our appeale or prayer finally in her but by her seeking accesse to Gods mercy This he declareth by the example of the Iews who did pacify the anger of Assuerus by the meanes of (s) Hester c. 5. v. 6. Hester appealing vnto her not from the King but from his anger to his clemency by her intercession who was so gracious in his eyes that he could deny nothing she would request though halfe of his Kingdome pag. 67. So that this appealing euen from God himselfe is neyther the wordes nor meaning of this Author but is a blasphemy formally and in termes put into his sentence by the Bachelour to take thence an occasion to rayle and thunder and shake the very heauens (t) Oh heauens be astonished at this p. 61. against vs as you see he did in the former inuectiue Now let the Reader iudge what truth or honesty or conscience we may imagine in this patterne of Ministeriall sincerity that hath so notoriously and so many wayes corrupted this place both in Latin and English substantially changing the Authors doctrine Which is the more intolerable and execrable in this place where besides his generall promise of sincere quoting our Authors he doth specially protest to cyte the very words out of the booke it selfe further protesting that the same very words and doctrine stand vnreproued vncontrolled vnaltered in the new Brixian and Colonian editions of this Author pawning therin his credit to the honourable Assembly promising to shew the books both new and old which he protesteth plainly against his owne conscience and knowledge for in all Editions new and old in the Brixian and Colonian both these wordes imo à Deo yea euen from God himselfe are not to be found in Bernardinus and therin I pawne my credit to the Reader hauing diligently perused both (u) Let any that will be satisfied look into the books The Brixian was printed anno 1589. The Colonian anno 1607. Editions Can there be more impudent lying and outfacing of truth then this in which he had the greatest obligations that eyther Court of conscience or credit can lay on a man to be sincere What colourable excuse of wilfull casting away their owne soules can his Auditors haue that will belieue him in any thing after this notorious triall of his falshood 24. The other speach of Bernardinus that God hath deuided his Kingdome with the Virgin Mary that the Throne or Court of his mercy is hers is a metaphore to expresse a truth to wit that shee is in great fauour with God aboue all Saynts and Angells which metaphore is common and very vulgar in all languages who vse to tearme the fauorits of Princes that are extraordinarily great and potent half-Kings and that the King his Kingdome his treasure his Exchequer is theirs and at their commaund Neither doâ—â— this metaphore swarue from the phrase which holy Scripture vseth to declare the glory of Saints as saying that God doth giue and dispose of his Kingdome to them (x) Luc. 23. v. 9. that he doth place them in his owne throne (y) Apoc. 3. v. 21. giue his owne scepter into their hands to rule the world (z) Apoc. 2. v. 27. nay that God himselfe doth obey their word (a) Ios 10. v. 14. Obediente Deo voci hominis and will (b) VoluÌ„tatem timentium se faciet Psal 144. v. 12. that in heauen they sit at a banquet God seruing them in person (c) Faciet illos discuÌ„bere transiens ministrabit illis Luc. 12. v. 37. wherein his liberality doth far exceed the greatest men may expect of the most bountifull temporall Monarch who will neuer giue aboue half of his Kingdome at the most Which therefore being the Non-plus vltra of Princely and humane liberality the offer or gift thereof doth serue to signify the speciall and supreme degree of friendship and fauour any can arriue vnto with a Prince And according to this metaphore doth Bernardinus say that God hath deuided his Kingdome with the B. Virgin that she is half Queene with Christ that she hath the Court of mercy at her will meaning that her fauour and friendship with Christ is such and her intercession so potent that she may free from dangers deliuer out of miseryes bestow fauours and graces on whom she pleaseth not that by right and iustice men may appeale vnto her as to one in authority aboue God which is the Bachelours slaunder but as to one that by fauour and friendship doth both ouer rule the Court of Iustice stopping such processes against vs as out sinnes doe deserue and rule the Court of mercy being able by her intercession to obtayne for vs in that Court whatsoeuer we doe eyther need or can resonably desire 25. This is the
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
Iesuites Ghospell vnto them should be suppressed who by their Graue and Honourable reiecting his workes gaue you to vnderstand what you in honour ought to do with the Author though the danger of saluation you incurre by his meanes be far greater For as you see by this Treatise that the first part of a sentence of S. (x) Apud prophaÌ„os extra Ecclesiam positos esse aliud noÌ„ potest nisi mens praua fallax lingua odia venenata sacrilega mendacia quibê° qui credit cum ijs reperiatur necesse est cùm dies iudicij venerit Cyp. l. 1. ep 3. Cyprian is true in M. Crashaw to wit that among them that are prophane and out of the Church nothing is to be expected but a depraued mind a deceiptfull tongue cankred malice and sacrilegious lying so likewise you may feare one day will proue the truth of the second part of his speach which is very dreadfull to wit that whosoeuer giueth credit vnto such slaunders shall share with the slaunderers in their sentence of damnation at Christs comming to iudge the world You know that not only the Authors and Actors of sinne â—ut also such as consent therunto deserue punishment and a consent to M. Crashawes slaunders they may be thought to giue who though perchance they doe not belieue them yet they grace the slaunderers Sermons with their presence And to Your charge the â—osse of so many soules for which Christ gaue his life will be layd a strict account exacted for making your Court the place where such seely flyes and fooles are caught by your example as with a stale drawing others into the snare Which thing being of such moment I will referre to your more serious considerations wishing your resolution may be such as you may find comfort therof one * Dies vna in atrijs Domini super millia Psal 85. v. 11. day which shal be worth a thousand 45. Wherefore now without further Preface I will hoise vp sayle with the gale of your fauour and enter vpon his Sermon which may be fitly compared to a stormy sea For what are so many raging inuectiues against the Church of Rome but so many gusts of wind to drowne in disgrace the Ship of Peter What are his deuised wounds but raging waues that batter her What are his peeuish and malicious slaunders but shelfes and shallows wherin men do stick more stiffely because vttered without proofe they cannot be clearely refuted What are the sentences of our Authours corrupted by him yet couered with great protestations of sincere dealing but so many rockes the more dangerous because hidden vpon which whosoeuer runneth a rash credulous course without suspecting falsehood incurreth shipwrack and is drowned in damnable errour What are the vgly blasphemyes which he layeth to our charge buâ— horrible monsters What the brags of his Churches salues but Syrens songes What finally his fond arguments and vnlearned discourses but foame and froath of this sea Such waues against the Romaâ— Church haue neuer wanted in any age who by battering her haue broken themselues yet will not the latter learne of the former nor feare their endes whose courses they follow but with a new rage of fury ruâ— to their ruyne This Church as she is a ship to conuey her passengers vnto heauen flying by the sayleâ— of Sacraments and filled with a gale of the holy Ghost which shee hath a promise neuer to want so is shee 〈◊〉 rock against her enemyes that swell like waues against her whose end though they rage for a tyme wiâ—â— proue foame and froath into which others before them no lesse proud and swelling are vanished 46. To quiet and pacify these waues we haue small hope they are as S. Paul saith Tit. 5.10 condemned by their owne iudgment like Dathan and Abyron they descend into hell aliue that is suam perditionem sentientes as Saint (y) Epist 48. ad Vincent Augustine expoundeth feeling themselues to perish and yet will not reclayme themselues such is the hatred that hell hath inspired into their harts though many tymes they continue in their wicked courses out of shame searing if they should leaue off that men will say to them (z) Vtique hoc timeÌ„t ne dicatur eis Quare nos decepistis Quare tanta mala falsa dixistis Eterubescant humanae infirmitati non erubescuÌ„t inuictissimae veritati August ser 22. de verbis Apostoli Why then did you deceyue vs so long Why did you seduce vs Why did you tell vs so many false things Regarding more the weaknes of men then the inuinciblenes of truth But for these that are but deceaued who not out of pride swell but are tossed in the rage of others whom Saint Paul tearmeth paruulos fluctuantes wauing yong ones for these I say I haue sent out the Pinnace of this Treatise into which if they please to enter and read and peruse the same I make no doubt but they will see the folly and falshood of the slaunders which tosse and dryue them against the Roman faith and the wicked fraud and malice of them that vtter such vntruthes and be moued to enter into the Arke of the CATHOLICKE CHVRCH singing with Saint (†) l. 6. CoÌ„fess c. 11. Nos falsis rumoribus terrebamur intrare quos falsos esse nesciremus nisi intraremus So S. Augustine maketh Catholikes reioice coÌ„ming from Donatists to the Church Epist 48. ad Vincent Augustine hauing discouered the Manichees falsehood Non docet Catholica quod putabamus vani accusabamus The CATHOLIKE CHVRCH doth not teach as we did imagine and were made belieue and full of vanity did accuse her of Into which Ship of saluation if this little Treatise may serue to conuey any out of the raging waues of Heresy I shall thinke my time well spent in the buylding therof this being the onely comfort of my labour that I desire in this life AND so I commend the same to YOVR reading wishing YOV may make that vse therof which God in his infinite goodnesse hath ordayned Yours in all Christian duty I. R. THE OVERTHROVV OF THE PVLPIT-BABELS of English Ministers THE FIRST PART THE FIRST CHAPTER Shewing M. Crashawes and other Ministers extreme folly in their ordinary applying the words of his text VVe would haue cured Babell c. to the progeny of Martin Luther against the Church of Rome MAISTER Crashaw for the ground wheron like Nemrod (a) Gen. 10.10 he seeketh to buyld the Babel-Tower of his blasphemous Sermon against the Heauen of Gods Church chooseth the wordes of Ieremy 51.11 as he citeth VVe would haue cured Babell but she would not be healed Let vs forsake â—er and goe euery one into his owne Countrey for her iudgment is come vp into heauen and lifted vp to the cloudes Where it is worth the marking that notwithstanding the great exactnes promised (b) In his preface to the reader by him in quoting authors at
hatred to the Pope then of loue to him from which proceed three fraudulent tricks heere vsed by him to raise this Babel that giueth aduantage vnto Atheists First he doth wittingly misconster the playne meaning of the Glosse giuing it this impious sense that the wordes of God are not of as good authority as the Popes and that they are to be belieued not because they are Gods but because the Pope hath pleased to put them in the Canon law which doctrine the Glosser neuer dreamed of who by canonizing the senteÌ„ce of Salomon The Glosser by canonizing the words of SalomoÌ„ doth not vnderstaÌ„d the making them Canonicall Scripture but only a part of the Canon law or a rule in the Ecclesiasticall Court doth not vnderstand the making it diuine and Canonicall Scripture but the making it a Canon law with authority to bynd or a rule to decide doubts in the Ecclesiasticall Court which authority a Prince that can make lawes may giue to a place of Scripture if he doe vtter his law in wordes thereof For all sentences of Scripture though truths which must be belieued haue not the necessity to bynd as lawes but some only as directions and counsells which may be made lawes of a Common-wealth eyther ciuill or Ecclesiasticall by the Princes Gouernours therof This sentence of Christ for example he that striketh with the sword shall dye by the sword is a truth that such as strike with the sword though perchance they do not kill yet deserue the punishment of death which is a law in some Countreys Now suppose that the Parlament intending to make a law that those that go into the field or fight with eminent danger of their liues be punished with death should set downe that law in these words of Christ Qui gladio percutit gladio peribit he that striketh with the sword shall dye by the sword should not the Parlament giue to that sentence of Christ the power of a ciuill and politike law which it had not before Should not they bestow impart their authority vpon it Should not they authorize that part of Scripture to be a part of our CoÌ„moÌ„ law Is there any blasphemy or absurdity in this speach Doth it giue any aduantage vnto Atheisme Were he not an absurd fellow or an Atheist that would therupon infer that the ParlameÌ„t gaue diuine authority vnto that sentence That the word of the Parlament is of more authority then the word of God All which Babels and many moe pag. 74. this Babel-Bachelour doth infer out of the saying of the Glosse that a sentence of Salomon was inserted by the Pope into the Canon law as a rule or law how to proceed in the Ecclesiasticall Court Now hath he not religiously discharged his duty to truth and giuen Atheists vantage where they had none Is not this proceeding to be detested by all that haue eyther religion or conscience in them 7. Secondly he doth conceale from his Reader that these wordes of the Glosse both in regard of their harsh sound as also because they are grounded vpon a grosse ouersight in the Glosser in all the latter Editions of the Canon law reformed by Gregory the 13. are left out so that now they should not be seene so much as in a secret Pamphlet did not such children of darknes as our Bachelour is bring them to light to giue aduantage vnto Atheists to obscure the light of all truths that God is And here M. Crashaw I caÌ„not but charge you vpon your Allegiance vnto God to discharge your duty to the truth and shame the Diuell by taking away the vantage you may haue giuen Atheists are not these words indeed left out in the latter impressions of the Canon law I named Heare his answer then iudge of the religion of the Minister If saith he they haue left it out in any latter impression so it be with open confession and detestation of the fault it is well but sure I am it is in the impression I haue and in all other which I could borrow further I do not know any Pope or Popish writer that hath with authority and allowance condemned and reproued this Atheisme If they know any they may do well to produce them Do you perceaue how he that before was so hoat to discharge his duty to the truth now is become so cold in the same duty that he flyeth from confessing the truth like a Beare from the stake feeding vs with iffs ands loath to bereaue Atheists of the aduantage he hath giuen them And not onely doth he conceale the truth but also against his conscience vttereth a mayne and malicious vntruth that he could not borrow any impression where these words were left out which to be notoriously false this very Sermon doth conuince in which he doth cite very often (k) pag. 5◠〈◊〉 70. pag. 72 pag. 42. the new impression of the Canon law corrected by the appointment of Gregory the 13. that of Lyons and that of Paris in both which impressions all other the aforesaid recited words are left out and his iffs and ands and humming about the matter doth make it more then suspicious that he did find them left out in that impression but would not confesse it nor discharge his duety to the truth which by the former flaunder he might haue obscured And I desire the Christian Reader specially the Gentlemen of the Temple to charge M. Crashaw to shew according to his promise the reformed Edition of Gregory the 13. which he did borrow and cyte in this Sermon wherby they may make tryall of his honesty and bring this lurking Atheist to light who vnder pretence of the Ghospell seeketh wickedly to conuey Atheisme into his Auditors harts which yet shal be made more plaine 8. Thirdly concerning the errour ouersight in the Glosse for which the former words were discharged wheras M. Crashaw requireth open detestation therof he cannot but know that we do curse detest it who seeing he could with no colour of truth charge that errour vpon the RomaÌ„ Church vnto which his owne Church doth come much nearer concealing the same from his Auditours in lieu therof fathereth his owne Atheisticall brat vpon vs. For what was that errour ouersight in the Glosse To think that the Sapientiall bookes of Salomon among which are the Prouerbs were not Canonicall mistaking a place of S. Hierome and of another Glosse where some bookes ascribed to Salomon as that of VVisdome and Ecclesiasticus were accounted Apocriphall reading the place sat citò sed non sat bene with more hast then good speed as M. Morton excuseth his (l) In his AnimaduersioÌ„s in the very end 2. p. Apol. Cathol Vide Deâ—ret l. 2. tit 23. ouersights For a little after the former wordes in that very place the Glosser moueth the question in termes whether the Prouerbs and other bookes of Salomon be Canonicall of authority or no and answereth that by
soone say that this is false doctrine but enquire modestly of their Husbands at home or of others that are more learned But you M. Bachelour that like startling and soone-saying why do you reiect D. Heskins his Gentlewoman that did both startle and soone-say reiecting the booke of Ecclesiasticus iumping with you both in a chiefe point of your beliefe as also in the very principle therof of following her priuate spirit The seauenth slaunder or wound That Images are made Lay-mens bookes 11. HIS seauenth wound but fourth Babel about Scripture is that we make Images books for Lay-men insteed of Scriptures And marke saith he how this wound hath bene made deeper and wyder First they taught that the Scripture and Images togeather were good bookes for Lay men Then that Images without the Scripture were to be accompted bookes for Lay-men Now at last Images are easier and readier and therefore better bookes for Lay-men then the Scriptures Thus according to his fashion doth he clymbe buylding the Babel of slaunderous falshoods one vpon another without any ground that still in the end the Babel falleth on his owne head leauing him buryed eyther in horrible Atheisme or extreme ignorance or both as you shall see clearly by this seauenth wound For on what doth he build Babel Vpon a meere bable or babery rather that I doubt not but euen ProtestaÌ„ts themselues will laugh at his grosse mistaking and wonder at his intolerable impudency obiecting his owne more then babish ignorance as a wound of our Church All this high Babel-building of our Church in a worse and worse doctrine is grounded vpon his childish reading amisse the words of Peraldus who is made Prince of the doctrine which ioyneth Scriptures and Images in the same commission to vse his phrase to be Lay-mens teachers Thus he readeth (r) Gulielmus Peraldus summa virt vit tom 1. c. 3. Peraldus Vt Scripturae litterae sunt Clericorum sic Scriptura sculptura litterae sunt Laicorum As Scriptures are the bookes and containe the learning of the Clergy so Images and Scripture are the learning and bookes of Lay-men Thus he Where first you may note that wheras in the Latin commission by him cyted Peraldus giueth Scripture the first place the Bachelour putteth in the English Images before them which may be thought malicious in him who is so exact and curious to carp at the placing of our words one before another that because Scribanius euen in a verse placed the Virgin before Christ Ergo Parens Nate meis aduertite votis He doth thence gather Iesuits that he Marshals them in the order of his iudgment and affection and that as he placed the Virgin before her Sonne in his verse so we all do prefer and giue her the precedence in the deuotion of our soule 12. But indeed the true sentence of Peraldus hath not Scriptures at all which the Bachelour put in to haue occasion to rayle at the Pope as though he had made them to be left out in latter writers for the wordes are Pictura vel sculptura litterae sunt Laicorum (s) Tom. 1. summae virtutum vitioruÌ„ de iustitia part 6. quae est de dulia c. 3. paynted or carued Images of Christ and Saints and historyes of their liues are bookes of laymen Where you see the Bachelour was eyther blynd that he could not discerne betwixt Scriptures Pictures or rather wittingly mistooke the word to take an opportunity to build by degrees his Babel which may seeme probable hauing had good experience of his truly imoderate and insatiable desire to cauill and exagitate the Roman Church vpon euery imaginable fancy euen though it may giue aduantage vnto Atheists as you haue heard And this suspition that he doth willingly take vpon him this ignorance is strongly confirmed by his quoting the place of Peraldus in such sort as it might not be easely found without turning ouer the whole booke to wit Peraldus summae virt vit tom 1. cap. 3. By which quotation there being many thiâ—d Chapers in that Tome to wit as many as he doth handle seuerall vertues the place can hardly haue beene found without turning ouer the whole Wherfore hauing some security that wee could not discouer his false dealing by tracing his treacherous steps he falleth bouldly to exagitate the Pope for leauing out Scriptures which only himself put into Peraldus his sencence pag. 81. Peraldus saith he gaue Scripture so much honour as to be ioyned in Commission with Images they two to be ioynt teachers of the Laity Shamelesse lying and rayling now comes the great Penitentiary Lelius Zecchius and is well allowed by the Pope to leaue out the Scriptures as needles and to giue all power to Images Thus he What can a man say to such impudent and shameles lying that Zecchius left out Scriptures in Peraldus Nay that the Pope did allow him to doe it where they neuer were Must Popes and Catholikes be rayled at if Protestant Bachelours cannot read Let any moderate Protestant iudge whether these be not Babells indeed shewing babish ignorance ioyned with extreme malice Which two things ioyned togeathet make this Babe that euen now could not spell his lesson straight fall on babling Scriptures against the Pope leaping from Peraldus to him because they begin with the same letter in so ridiculous manner as sobernes it self might smyle thereat Search the Scriptures saith Christ and looke on them pag. 80. and on Images saith the Pope How readest thou saith Christ it is paynted and grauen saith the Pope Thy word saith Dauid is my light not the golden Cherubins but non saith Popery euen in the new Testament â—â—e Scripture and images are lay-mens light Thus he Might not 〈◊〉 Parrat chatter Scriptures as much to the purpose as he doth making Christ pose poore men that cannot read such as Peraldus meaneth with his question vnto the lawieâ— Quomodo lâ—gis how readest thou This forsooth is the new Ghospell men are not saued by belieuing but by reading not by their workes but by their booke they must learne their â—eck-verse against the day of iudgment when a tatling sister that hath read Scriptures and can prate of them like a parraâ— shal be better then an vnlearned Catholick that hath weâ—t many teares for his sinnes praying before an Image of the passion of Christ 13. Touching the doctrine it selfe that Images are bookes which teach and instruct ignorant men that cannot read what man well in his wits would deny it Doth not daiâ—y experience teach that the Images of Christ as he was borne in great pouerty and need in a stable crucified full of many sores and wounds of his flagellation crowning wiâ—h thornes and other passages of his life do help ignorant men to call to mind and liuely apprehend these mysteryes mouing them to deuotion and loue and sorowfull contrition for their sinnes What needed this Bachelour to search out later Authors
charging that reproach vpon her except his toÌ„gue rust to the roofe of his mouth only because she doth honour the Crosse of Christ a Iewell of inestimable price imbrued with the bloud of her Spouse shed to redeeme her wheron the sacred bleeding members of her dying Lord left printed the height depth length breadth and the full stature of the greatest louer that euer was or hart can imagine which iewell she doth imbrace and kisse and bath with her teares speaking vnto her Lord in it with deuout and extaticall prayers as if she saw him with her eyes bleeding vpon it to shew how sweet deare and louely he is to her specially in that act of his peerelesse and incomparable loue which the Crosse doth most liuely present to her thoughts which signes of loue to Christ in his Crosse no Christian that hath not a tough and sauage hart can deny him which that they are intended by the Church to the Crosse of wood and not to her spouse and Lord and God whom that represents none can imagine that hath not eyther by some mishap distempered or out of extreme malice lost his iudgment from which censure I am sure no man of learning will cleare M. Crashaw till he see him publickly recant his slaunders at the Crosse according to his promise which I pray him that dyed on the Crosse he may haue grace to doe THE FOVRTH CHAPTER A Confutation of innumerable falshoods lyes and slaunders heaped togeather by the Bach. concerning S. Francis Indulgences Which point of Catholike doctrine is cleared from diuers slaunders and cauills and proued out of the consent of Antiquity WE haue byn loÌ„ger about these first eight wounds then the refutation of such euident slaunders vpon so silly proofes might seeme to requyre forced thereunto by the shameles audacity of the Bachelour the chosen Procter of English Mynisters to iustify them from his lying and rayling who durst so confidently auouch the same vpon his owne knowledg supplying defect of proofes with excesse of impudency falsifying and corrupting our Authors to bring them witnesses against vs with so many notorious fraudes euen when he protesteth greatest sincerity that they might haue seemed incredible had not they beene made so euident to the eye But now fearing the Reader is no lesse tyred then my selfe with this serious refutation of empty Babels and his eare cloyed with the continuall noyse of this Babellers loud clamours many tymes without iudgment most commonly without modesty euer without truth I will endeauour to be as short as may be in my answere vnto the rest rather noting then largely refuting the twelue slauÌ„ders which remaine which are more grosse and palpable then the former and do sufficiently confute themselues The ninth wound An heap of lyes touching S. Francis vttered by this Minister IN the ninth wound he bringeth in S. Francis whom he tearmeth the Italian Fryer Francis pag. 97. which humble Saint he will make in our doctrine a Babel-tower reaching vnto Christ M. Crashaw begins to lye by hart much above him where our Minister supposing himselfe now skilfull in his art of lying begins to try how he can lye without booke and by hart charging vpon vs the worst and most horrible blasphemyes his hart could wish men should belieue of vs without cyting the wordes of any Author in which any such blasphemy may so much as seeme to be spoken 2. For hauing vttered by way of a prologue against the booke of Conformities some trifles and Babels as that we paint S. Francis following Christ with a Crosse which is done to signify that the Saint did imbrace that counsell of Christ He that will come after me let him take vp his Crosse and follow me where the Bachelour hath nothing to cauill at but that S. Francis his Crosse is as big as Christs hauing measured them with compasses as it should seeme else I see not how he can know so certainly that they are both iust of the same bignes Secondly that we paynt Christ and S. Francis both on the same Crosse which the Religious men of his Order do not to make him seeme equall with Christ but to expresse how truly this Saint crucified to the world might say with S. Paul I am nayled togeather with Christ on the (a) Galat. â— v. 19. Crosse Thirdly that in the beginning of the booke we tearme Iesus Christ our Lord S. Francis our Blessed Father adding this slaunder that the booke is compiled neyther to the honour of God nor of Christ but of holy Francis which to be a grosse vntruth the very first wordes of the booke do shew which are these In the name of our L. Iesus Christ For what is to do a thing in the name of Christ but his honour and glory Which very speach and phrase S. Paul vseth exhorting vs to do our actions in the name of our Lord Iesus (b) VVhâ—â— soeuer you do eyther in word or worke do it in the name of our Lord Iesus Christ ad Colos c. 3 v. 17. Christ Fourthly that a prayer is made to S. Francis which can fit for none but God himselfe because S. Francis therin is called the typicall Iesus and desired to cure our sinnes and the diseases of our soule which this Bachelour accuseth as blasphemy out of intolerable folly For the title of typicall Iesus is so far from being fit for God only that it may not without blasphemy be said of Christ who is the true not the typicall Iesus not like the Sauiour and a type of him as S. Francis was but the very Sauiour of mankind Neyther can it be blasphemy to say Saints cure the diseases of soules by their intercessioÌ„ of whome S (c) Aug. in Psal 88 Augustine saith that no doubt they pray for vs in heauen that the grace and blessing of God may rest vpon men hauing I say vttered these foure Babels by way of preface vpon the title and pictures of the booke he launcheth forth into the deep vttering vast vntruthes that may well seeme seas of falshoods 3. First he saith we begin at the birth and conception nay the very Prophesies and promises made of Christ and so proceed to his life pag. 67. his death his Resurrection and Ascension and in all and euery of these and in euerything else whatsoeuer may be said of Christ the very same do we not shame to affirme of the man Francis These be his very wordes and can one imagine a more vast vntruth Looke into the booke of Conformities you shall see the the titles giuen to S. Francis are different from those which are giuen to Christ and such as only declare some likenes which this Saint had with Christ in fourty particuler priuiledges and vertues but neither in these Many thinges said of Christ that are not said of S. Francis nor any other is he made equall with Christ Besides which tytles there named thousands are or may be said of
nubere post votū simplex quà m 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
light wherof will shew I make no doubt more Catholike Priests that liued continent without any woman then Ministers that were content with one An Answere to the nyneteenth wound 30. THE nineteenth wouÌ„d deserueth no Answer being only an heape of slaunders without any proofe where putting his head out of the stewes loath to leaue them he saith in a loud voice that our Liturgy is full of blasphemy our Legend full of lyes our Cerimony full of superstition which Liturgy being lately corrected yet I dare say saith he that for one euill taken out there is another put in and some stand vnremoued and that both in pictures and points of doctrine they are as ill as the former at least This is all the proofe he brings or you may expect of him to wit that he dares say it whom you cannot but belieue M. Crashawes Dare-say being as by this Sermon appeareth a man so modest that no wordes are more rife in his mouth then whores and harlots not blushing to spend many houres in pulpit vpon that subiect so sincere that no Author is by him cited without some fraudulent trick to wrest their sayings from a true and playne to some false and slaunderous sense so louing towards the Church of Rome that he doth beat and busy his braynes to deuise the most horrible blasphemyes and barbarous practises hart can imagine to charge vpon her finally so religious towards God that out of scruple of conscience to spare the Pope he doth tell manifest slaunders that may giue vantage vnto prophane men to deny him Wherefore this wound being made only vpon the bare word of so graue a witnes we must leaue it as incurable not being in our power to stay his tongue from wounding the soules and consciences of credulous people that will belieue all he dare say without any proofe on whom he loadeth many damnable woundes that must needes cause in them if they be not healed eternall death THE SEAVENTH CHAPTER AN Answer to his last wound concerning the bad life of Catholicks IN the last wound he turneth to his stewes and their demaynes againe therein ending his Sermon à pag. 156 ad 166. and bidding his Auditory good night and giuing vs our last farewell with a charge of Adultery Drunkennes Ambition Idlenes Dissimulation Deceipts Cosenages Murders VVhoredomes in all estates particulerly in the Clergy with Ignorance Negligence Sodomy Symony and other corruptions to attayne places and honours in the Church bringing Bernardus Marlanensis a Poet S. Brigit S. Vincent Ferrere and Pope Adrian the sixt complayning that such sinnes and abuses were in the Church desiring the same might be reformed fearing otherwise that God would lay heauy scourges vpon Christendome With this and such like stuffe doth he fill vp ten or eleauen pages mingling lyes slaunders rayling and follyes with some truths This accusation as it is the vaynest emptiest of all other (a) August de vnit Eccl. c. 18. so is it most rife in the mouth of Protestants therewith they doe deceyue and delude ignorant people more then with any other as Donatists (b) Quod propterea DoÌ„atistae faciunt quia firma robusta veritate subnixa in uenire noÌ„ possuÌ„t documenta quibê° causam suam tueantur volunt videri aliquid dicere dum tacere erubescunt loqui inania noÌ„ erubescuÌ„t Aug. de vnit Eccl. c. 18. and Manichees (c) Aug. de moribus Eccles Cathol c. 15. other Hereticks did in former tymes Concerning which we will briefly consider two things First the quality of the witnesses which he bringeth and how they make against him Secondly the accusation it selfe how vaine empty and of no substance it is 2. To begin with the witnesses that complaine of the lewd life of some Catholiks I demaund of M. Crashaw whether they were Protestants or Catholikes themselues not Protestants for then he should produce contrary to his promise his owne men against vs. They were Catholikes then as he doth confesse Then I demaund againe whether they had conscience or no if they were without conscience then doth he produce faithlesse witnesses ready to speake vntruth without any scruple wherfore the Bachelour doth grauÌ„t also that these Catholikes or Papists as is his phrase had conscience and out of remorse of conscience and feare of God did confesse freely and deplore bitterly the misery that the sinfulnes of the Romish Church would bring vpon the world Thirdly I demaund where they came to that conscience or feare of God By the preaching of what Ministery By the Sacraments of what Church By the doctrine of what faith Doubtlesse of the Roman faith Ministry and Church wherin they both liued and dyed obedient children This being certaine let M. Crashaw call to mind what he teacheth against the Brownists that a good conscience cannot be seuered from effectuall calling And how can that be saith he but a true Church wherin men are ordinarily begotten to God How can that be but an holy and lawfull Ministry that brings men to saluation pag. 30. Thus he Now let M. Crashaw speake whether it were not a good conscience the remorse wherof moued these men to detest the sinfulnes of many in the RomaÌ„ Church Whether that was not true feare of God that did make them so bitterly deplore it Then againe eyther these men came to conscieÌ„ce without effectuall calling or were effectually called by the meanes of a false Church or else the Roman is the true Church detesting bad life whose doctrine breedeth in her louing children such an hatred therof And these Saintes and holy men as they are witnesses against the bad life of Catholiks which we much more then Protestants abhorre so likewise their example of not forsaking the Church notwithstanding the knowne bad life of some will be a testimony at the day of iudgment against the damnable pride of the Protestant reuolt out of a pretended horrour against sinne wherin they are neyther like these holy men of our Church nor the ancieÌ„t Prophets who as S. Augustine (d) Lib. 3. coÌ„t Cresc Grammat c. 38. Sanctos Prophetas Dei inter conteÌ„ptores legis Dei mandata sernare licuit atque in ipsos transgressores multa digna vera verba iaculari saith did keep the commaundements of God among the transgressours of his law liuing togeather with them in the same Church and darting many worthy and true sayings against their bad life But though they did detest abhorre and reprehend such heynous sinnes yet durst they not sibi alterum populum quasi purgatum liquatum separatione sacrilega constituere make a sacrilegious reuolt and gather togeather a new company as it were purged and purified from these sinnes So likewise saith S. Augustine we may neyther follow the wicked deeds of our Bishops and Prelates and other Profestours which you do rather obiect then proue nor yet therupon forsake the holy Church which as the Apostle