THE OVERTHROW OF THE PROTESTANTS PVLPIT-BABELS , CONVINCING their Preachers of LYING & RAYLING , to make the Church of ROME seeme mysticall Babell .

PARTICVLARLY confuting W. Crashawes Sermon at the Crosse , printed as the patterne to iustify the rest .

WITH 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 .

Imprinted Anno M.DC.XII .

IF many seduced soules in our ( in this respect ) vnhappy Kingdome , had no more need to read refutations of idle Babels , then any trayned vp in true learning can take delight to refute friuolous falshoods : If as on M. Crashawes Sermon few men of vnderstanding can looke without pittying the Preachers folly ; so likewise there were not troupes of common , and ignorant people , who like weake , and silly flyes caught in the cobwebs of such slaunders , are therin kept prisoners from the bosome of that Church , out of which none can be saued : If whom nature or education hath left simple , heresy did not make prowd , to be tampering with tooles that may cut their fingers , and to venture into the web of hereticall fraud , which they want strengh of wit to breake through : If ( I say ) such were the felicity of our Country , I might to my great comfort haue beene excused from the taske of this tedious labour of directing an Answere to this Bachelours Babell , and haue saued some peeces of a rich and irrecouerable Iewell (a) (a) Res omnium pretiofissima tempus , quam ne gratus quidem potest reddere . Senec. to haue imployed them in a more gaynefull , and comfortable purchase . But seeing the world is neuer so perfect ; as not to haue many (b) (b) Quid obest paruulis tardius ingenium , dummodo in nido Ecclesiae tuti plumescāt ? Aug. l. 4. Confess . c. 16. simple , nor the simple alwayes so happy , as to keep themselues securely humble , nor the humble in this life so fully secure , as not to be subiect to the deceipts of the crafty , nor the crafty so carefull of credit , or moderate in malice , that they will forbeare to vtter euen open falshoods , to intangle the ignorant , when they want stronger arguments to encounter with the learned ; the earnest intreaty of diuers friends haue wonne me to preferre publick profit before priuate comfort , and neglecting the perfection of my intended studyes , and the inclination of my owne nature , to encounter with false and open slaunders , the very sound wherof cannot but be noysome to any learned eare , though an answere be necessary to preuent the dreadfull danger of eternall perdition in the lesse intelligent Readers .

2. Yt is now one yeare and more , that a Gentleman then lyuing in one of your Courts , brought me this Sermon of M. Crashaw , togeather with his Iesuits Ghospel , desyring I would bestow theron an Answere , assuring me , that howsoeuer the same might seeme ridiculous or contemptible to men of learning , yet many wauing Babes were carryed away with (c) (c) Ephes. 4. v. 14. the blast of such slaunders , and by the waues of such raging (d) (d) Fluctus feri maris . Iudae 1.3 . inuectiues beaten and broken against the rocke , on which Christ built his (e) (e) Matt. 16. v. 18. Church ; I beganne then to peruse his Sermon , and note some manifest slaunders , and places of our Authors corrupted by him : yet to confesse the truth , I did so loath this warre against wordes , and against Babels , seeming mountaynes and monsters to the eye , but wynd and vanity in very truth , that I was glad of any colourable occasion to fly from the combat . Wherefore a rumour being spread , that by publishing his Iesuits Ghospell the folly and intemperancy therof had offended all Protestants of Iudgment , and temperate Disposition , that the Gentlemen of the Temple for this respect , as also in regard of his marriage which many iudged no conuenient quality for their Preacher , did resolue to discharge him of his office forthwith : I began to relent , and soone after quite gaue ouer the intended Answere to his Sermon , hoping that without my help togeather with the body , the shaddowes would vanish , the beames of cleare truth entring in their place . But it seemeth , men spake of Maister Crashaw , rather what themselues thought he deserued , then what others intended , since neither any publick dislike was shewed against his intemperate writing , nor the sweetnes of his marriage did any way mittigate the bitternes of his tongue ; but still both in print , and pulpit , according to the vttermost of his skill and power , he imployeth his forces , to darken and obscure with a mist of slaunders the light of the Catholike Church .

3. Wherefore hauing notice therof , and vrged againe by the renewed request of some friends , I resolued to make no further delay to finish and publish my formerly intended discouery of this Minister , specially out of griefe , that so many of my deare Countreymen should be kept from the cleare water of Catholike doctrine , and deluded with empty bug-beares , which slaunderers set vpon the banks therof , & that the smoke of falshood should ( in the inueighled eye of the simple ) transforme the very pillars of Christianity into snakes & adders of blasphemy , causing seely soules that looke not into things , to abhorre the faire , and goodly chamber of Christ his Spouse , as a den of Serpents . The treatise being finished , I did lesse repent my labour , hoping the same might serue not only as a priuate discouery of this Preacher , abusing his credit and small learning , to the perdition of many by faire shewes of sanctity , and greatest promises of exact truth , when he meaneth most deceipt ; but also for three other more generall vses , which I intend briefly in this Preface to declare , by which you will easily perceaue the reason of the title therof , and togeather lay open vnto you the motiues vrging me to offer the same vnto you .

4. First , this Treatise may serue for a compendiary answer to a good part of many Protestant books which euer commonly are farsed with these very slaunders , The vse of this Treatise . That we thinke the Pope to be God ; that he can deliuer soules out of hell , and the rest , which this Mynister to make them more vendible doth offer as rare Iewells , and no triuiall things . For though I doe not remember to haue read in any Protestant writers , slaunders so thick , and threefold as in this Sermon , nor lyes placed in such good order and method according to the tables of the law ; yet looking into their best Authors , you shall find that they euer did , and still doe make these slaunders their Triarian Legion , in which they put their chiefe and last trust , and which , when the better weapons of Scriptures or Fathers are wrested out of their hands , they choose to fly vnto , rather then yield : which may be shewed by the example ( to omit diuers others ) of two English writers of singular credit , in bookes which they write of two grauest arguments . The one M. Doctour Iewell ( to whose name I need add no other Epithete , to make him seeme peerelesse vnto Protestants ) in his booke of the Apology of the Church of England , who doth not blush , into a Treatise of so graue a subiect , to insert trifles known to be false ; of our thinking the Pope to be our Lord God , allowing fornication , and such like of M. Crashawes trumpery scattered here and there in his (f) (f) Especially 4. part . booke , as the penury of better weapons forced that great captayne to fight with rushes . The other is Doctour Andrews , now Bishop of Ely , In his Tortura Torti . who lately summoned to fight with the learned Cardinal , doth often wound his Latin stile , worthy of better matter , with M. Crashawes wounds , vrging ould and worme-eaten glosses against vs , who being a man of so knowne learning , & euer thought of a stayed iudgment , and temperate spirit ; neither we , nor the world did expect Babels from him , nor that he would staine his learned pen with triuiall slaunders , seeking to crack the credit of our cause with men of meane iudgment , by the losse of his owne among those of better learning . But necessity is a forcible weapon with which were those learned Protestants driuen to fight , of whom Doctour Field doth (g) (g) in his Epistle dedicatory to the L. of Canterbury . complayne ( that forbearing to write themselues , laugh in their (h) (h) With many a scornefull looke , simile at the follies of others writings . sleeues , and sometymes more openly at others labours ) would perchance be forced to speake these very Babels , which now they laugh to behould in Doctour Field and others , finding by experience that not want of learning , or weakenes of iudgment , but the nakednes of their otherwise indefencible cause driueth these Doctors to make Babels , bulwarkes of their Church .

5. Wherefore it might in a manner haue been wished by vs ( his sinne excepted ) that M. Crashaw should , as it were sweep the writings of his learned Authors , raking all their ordure into his Sermon , as into a dunghill , or stable of such stuffe which one of farre lesse strength then Hercules might cleanse , by letting in the pure streames of truth the Catholicke Church teacheth in those points , which cannot but clearely carry away from her doctrine the dung of those slaunders in the iudgment of any indifferent Reader . Against which slaunders had we conceiued ( as we might iustly ) so great a hatred , as euer that (i) (i) Caligula . Tyrant had against Rome ( who wished the heades of the people stood all vpon the same shoulders to cut them off at a stroke ) M. Crashaw may seeme very sufficiently to haue satisfied our desire , who hath gathered these slaunders into heades , & layd those heads , as you shall see , very orderly togeather in his owne head , and Sermon , that all their chiefe slaunders , togeather with his , may be cut off , and cleared by one , and that not very long Answere .

6. But besides this first vse of this Treatise , the same may also serue for an Answere vnto many Sermons that are continually made against the Church of Rome in England , in M. Crashawes rayling tune , falling & rising vpon the same notes of falshood ; That the Pope is our Lord God ; that he can do more then euer God did , and the rest . Often also singing vnto their false notes the very same ditty of this misapplyed text : We would haue cured Babel &c. By which clamorous rayling , they put their ignorant Auditors into such rage , & fury against vs , that as (k) (k) Erasm . in spongia aduersus Hutten . Erasmus noted long ago , they come from sermons no lesse fierce , & fiery , then souldiers from the warlike speach of a Captaine exhorting them to fight . I remember I haue read of the Cittizens of (l) (l) Lucian . Quomodo scribenda sit historia . Abdera , that once hearing a furious Tragedy in a hoat day of summer , they were all stroken into such a fit of frenzie , that many dayes after they did nothing but act the same tragedy with furious gestures in their streets . The like doth often happen in England by the Tragicall declayming of Ministers against vs , specially when the persecution is hoatest , they seeke to kindle the same fiery impressions of hatred in others , wherwith themselues are inraged : the Monsters wherwith they thus fright poore men out of their wits , against the faith of their Ancestours , being euer commonly M. Crashawes Babels , that , We teach the Pope to be God , that , with the Virgin Marie God hath deuided his Kingdome ; that , Images are better bookes then Scripture ; that , we pray vnto stockes and stones , and the rest .

7. Wherin they do liuely imitate the (m) (m) Diu multumque de imperitorum erroribus latissimè ac vehementissimè disputabant . Aug. de vtil. cred● c. 1. Manichees , who seeme to haue exceeded all other Heretikes in their slaunderous charging the Church of Christ with senslesse , and prodigious doctrine , as with teaching , that , God is enuious , furious , mutable , subiect to passion , cruell , and the like , declayming bitterly against such blasphemies , citing some words of the old Testament that might sound to that sense . And two reasons as S. Augustine noteth , moued them to this course , the very same that make our Ministers follow the same deceiptfull course . First to affright ignorant people from the bosome of the Cath. Church , by setting fearfull bug-beares of horrible blasphemy vpon her , that not knowing whither else to go , they might in a manner be forced to fly to the Manichean Conuenticles , like Fowlers ( saith this (n) (n) Itaque nobis faci ebant quod solent insidiosi aucupes , qui viscatos surculos propè aquam defigunt , vt sitientes aues decipiant : obruunt enim , & quoquomodo operiunt alias quae circa sunt aquas , vel inde etiam prodigiosis molitionibus deterrent , vt in eorum dolos , non electione , sed inopia decidatur . Aug. de vtilit . credend . c. 1. Father ) who hauing laid their lime-twigs by some water side , seeke to stop other waters therabout , or set some dreadfull scar-crowes ouer them , that the poore birds not knowing where els to find water , not out of choice , but out of meer necessity come at last to light in their snares . Secondly , not to want matter in their Sermons , which they might copiously dilate vpon , to get with men of small iudgment the name of great Preachers , by making large & graue inuectiues , which any man ( saith (o) (o) Quod cuiuis mediocriter erudito esset facillimum . Ibid. S. Augustine ) though of very meane learning may easily do against such palpable follies , as are , God his being mutable , passionate , furious &c. In confutation of which Babels the Manichees did vse to spend long sermons , with almost as much stayed grauity , as M. Crashaw , and other Ministers do vse in their pulpits , to rayle at vs , for teaching the Pope to be God , the Virgin Marie more then God , and such stuffe

8. Against which manner of dealing , I will set downe the saying of this learned Father , intreating the Reader to marke the same , which may serue him for an Antidote against , and an Answere vnto all this kind of Sermons : ( p ) In has , & huiusmodi nugas grauiter , copioséque inuehi soletis &c. Against these and such like toyes you make graue , and large inuectiues , which do no wayes concerne vs ; you speake only against old wiues tales , and childish Babels . In confutation of which , the more earnest you are , the more you shew your selues to want iudgment . By which clamors whosoeuer is moued to turne vnto you , he condemneth not the doctrine of our Church , but sheweth himselfe ignorant therof . Wherfore if you haue any thing of men left in you , if you haue any care of your selues , seeke diligently in what good and pious sense these things may be spoken . For such a faith as belieueth of God absurd , and inconuenient things , we do more vehemently , and plentifully accuse , then you ; and when by any of our Church these things are vnderstood as the letter soundeth , their ignorance we instruct , their pertinacity we deride . Thus S. Augustine .

9. The third vse that may be made of this Answer , is yet more generall , and vniuersall , and of greater importance , and sequele , at which I confesse I haue principally aymed , to wit to shew that the English Ministry cannot be a true Church , nor among them sauing truth be found , which doth practise , & patronize both in pulpit , and print most notorious lying , and furious rayling . For this to be a manifest , and sensible signe of a false Church , themselues doe graunt (q) (q) Nos inuectio vestra non tangit , sed aniles quasdam vel pueriles etiam opiniones eò ineptiore quò vehementiore oratione peruellitis ; qua quisquis mouetur & ad vos transit , non Ecclesiae nostrae damnat disciplinam , sed eam se ignorare demonstrat Quamobrem siquid humani corde geritis , si curae vobis vosmetipsi estis , quaerite potiùs diligenter & pie , quo modo ista dicantur . Quaerite miseri : nam talem fidem qua de Deo inconueniens a liquid creditur , nos vehementiùs & vberiùs accusamus . Nam & in illis quae dicta sunt cùm sic intelliguntur , vt littera sonat , & simplicitatem corrigimus , & pertinaciam deridemus . l. 1. de mor. Eccl. c. 10. (q) (q) See the way to the true Church , of M. White in the Preface . n. 12. which without shame they cannot deny , seeing this sinne Nature doth so detest , that no Nation , though barbarous , durst euer openly allow it ; a sinne most hatefull and abhominable (r) (r) Prouerb . 12. v. 22. vnto God , most shamefull in the (s) (s) Seruile vitium , nec in seruo quidem tolerabile . Plutarch . eye of the world : in so much that the Wiseman saith : (t) (t) Eccl. c. 20. v. 27. potior est fur quàm assiduitas viri mendacis . Better is familiarity with a theefe , then with a lyar : which sinne is euer the indiuiduall mate , & companion of heresy , as Iob doth signify , speaking to his friends that were the type of hereticks , as (v) (v) L. 11. moral . c. 15. S. Gregory noteth : I will shew you to be (x) (x) Iob. 13. v. 4. coyners of lyes , and maynteyners of false doctrine : where you see lyars , and hereticks shake hands . Whom likewise the holy Ghost doth couple togeather in this sentence : (y) (y) Prouerb . 14. v. 25. Loquitur mendacia versipellis . Turne-coates ( such as change the first faith wherwith they were cloathed in Baptisme ) do vse to speake lyes , and vntruths . So that this is a blemish not in face and finger , for such woundes M. Crashaw would not sticke to graunt (z) (z) Pag. ●2 . in the Church of England : but such as doth eat vp the very hart of a Church ( to vse his owne phrase ) which cannot be thought Christian , nor the Church of truth , being treacherous and false , seeking to delude the world with lyes .

10. But you will say , though I might proue that M. Crashaw is guilty of this cryme ; yet I should be vniust to lay his lying properly on the whole Church of England for his sake , vrging the fault of one as the practise of all . To this I answere , that had M. Crashaw published this Sermon as a priuate iustification of himself , his want of sincerity therein could not without some violence haue beene wrested vpon his Church ; though truly the permitting in print of so many and so palpable falsehoods might giue some cause to suspect , that their Church did giue at least a tacite consent to such iniurious dealing . But the case now standeth otherwise about this Sermon , and in such termes that the Church of England cannot seuer her publick disgrace from his priuate shame . For whereas Catholiks haue often complayned of Ministers iniurious dealing with them in pulpit , to make them odious vnto the people , by declayming slaunders against them , but specially of M. Crashaw in this his Sermon at the Crosse , which they thought so exorbitant , as they gaue out ( as he himself (a) (a) In his Epistle dedicatory to the Princes Highnes . saith ) that he was called before authority for his immodest excesse in this kind , which you shall see by the examination thereof , they had great cause to thinke : Whereas I say these complaynts were made , and this expectation had , that some signe of publick dislike would be giuen against such intemperate preaching , M. Crashaw to shew that Authority did not mislike , but allow his dealing , did not condemne , but patronize it , after some moneths taken to thinke of the matter , to view ouer his Sermon , and perchance to leaue out some more notorious and shamefull vntruthes which he durst vtter in pulpit though not in print , at last makes the same publick , bringing his owne shame to light . But to what end ? Heare it in his owne words in the Epistle dedicatory to the Princes Highnes : Not so much to cleare my self ( sayth he ) as to honour the truth , and to shew , that it is no trick , nor policy of our State ( as it is in Popery ) to set vp men with authority to rayle , and licence to lye , therby to make our enemyes odious . Thus he . And in his (b) (b) This dedication was the first , but his Lordship discarded the Sermon . Epistle to the Lord Treasurer , he addeth , that he did publish his Sermon to honour truth , but much more to iustify the State : such desire doth this Minister shew to be rather a Statesman then a true man . But if by the State he vnderstand those of his Maiesties most honorable Counsell , he needeth not to iustify whom none accuse , whom their owne Honour doth sufficiently cleere from any suspition of allowing such dishonourable dealing , who cannot be stayned with these Ministeriall crymes , seeing they commit the charge , to see they bring not such foule thinges into pulpit , vnto their Bishops , and Prelates , on whom this disgrace must lye , and from them redound vnto their Church . For this their publishing of the Sermon to be a patterne of their truth , and modesty , & to shew that our complaints against them are vniust , and without cause , was as much as to say vnto the Church of Rome , ab vno disce omnes , by this one Minister learne all the rest ; see how sincere in accusing , modest in reprehending , solide in reprouing your errours , iudicious in producing , diligent in perusing , faithfull in quoting your Authors we are : finally how far from any lying , and rayling , which you falsely lay to our charge . By which also you may see , that the credit of the Church of England lyeth vpon M. Crashawes head , which must needs be crackt in peeces , if in this very Sermon which they made publike to iustify themselues , we find rayling and lying , in very exorbitant , or rather impudent manner .

11. As for his recrimination , that it is a trick in Popery to set vp men with authority to rayle and lye , the proofes he bringeth are so poore , that they will rather serue to discouer his fraud and falshood , and make his impudency more apparent , compared with the sincerity of our proceeding . See his Epistle to the Earle of Salisbury . For wheras we charge him with many hundred of manifest and vnexcusable slaunders , vttered in this one Sermon , he that hath spent the whole course of his studies to peruse our Records , could bring but three examples , and those neither to the purpose , nor true . Nay therin he doth shew his owne false dealing , as will appeare by the examination of them , as they are set downe in his Epistle Dedicatory to the Princes Highnesse . A Booke ( saith he ) was printed in the English Colledge at Rome , wherin it is affirmed , that we take Catholikes , and draw vpon their legs bootes full of hoat boyling liquour , and vpon their feet hoat burning shoes : & do put them into Beares skins , and cast them to the dogs to be pulled in peeces . All this , and many such other set down in pictures . But first it is false that any such book was printed in the English Colledge , in which since the first erection therof neuer any book was printed . Some things indeed are painted vpon the walls of their Church , which booke perchance the Bachelour meaneth : so that insteed of Preachers set vp in pulpit , he accuseth Painters hyred to make pictures vpon walls , which is great folly , seing all graunt vnto them (b) (b) Pictoribus atque Poetis quidlibet audendi semper fuit aequa potestas . Horat. licence to deuise and faigne without charge of falsehood . And if a Catholike painter to expresse how Priests in England are traduced as Traytors ; how disguised with the vgly terms of enemies of the State , they are made hateful , did paint them in the forme of a man in a Beares skin , no lesse meeke and innocent within , then dreadfull and horrible without ; if to represent the fury and violence of Purseuants in hunting after , seeking out , and abusing these men , he did expresse them vnder the shape of bloud-hounds , or mastiues : truely I see no reason why this may not be aswell excused , as their ordinary painting the Pope in the shape of vgly Monsters , and Iohn Fox his filling his lying Acts & Monuments with such Pageants , and ridiculous deuises , to fright fooles , wherof he was Father . Secondly I say , that these things are not our deuises or inuentions , but true storyes , that at Louth in Lincolneshire a Catholike was put into a beares skinne & torne in peeces by doggs in King Henry the 8. his dayes , whether by publick authority or popular fury it is not certayne ; which answere was made long since to Syr (c) (c) See the warn-word to Syr F.H. watch-word 2. encount . c. 2. pag. 6. Frauncis Hastings , and not yet refuted . As touching bootes of boyling liquour , a venerable Byshop of Ireland had bootes annoynted with oyle put on his leggs , and set to the fire , was put to cruell torture . So that they accuse vs of speaking fables , when we doe but rehearse their furyes , and belying vs to feygne what their cruelty forced vs to feele .

12. The second instance or charge is more vayne , and false then the first . Feuardant a famous fryar ( sayth he ) wrote in latyn seauen yeares agoe , that we reuile , and reiect that prayer to the holy Trinity , Sancta Trinitas vnus Deus , miserere nobis : what will not he say , that dare say this ? Thus he . But indeed the Bachelour doth abuse that famous , and learned Fryar , who doth only say , that the errour against the inuocation of the Blessed Trinity , was (d) (d) Feuardant . in 1. Petri. c. 1. fol. 140. edit. Paris . 1600. restored by Caluinists in France , Flanders , and England , who cauill at , and reiect the former prayer . Where you see he doth not charge with that errour all heretikes , or Protestants in those Countryes , but Caluinists only ; nor all Caluinists neyther , but some , to wit such , as are of the purer strayne , that mislike all words in prayer that are not found in Scripture , and follow Caluin exactly in all points , who doth wish buried in obliuion the name of Trinity , and such like , as (e) (e) Feuardant . vbi supra pag. 36. Feuardant proueth . Wherefore I would demaund of M. Crashaw , when he saith , Feuardant doth write , that we reiect the prayer &c. whom doth he meane by that ( we ? ) We State Protestants , or We Puritans ? for I think his conscience is not so stiffe vnto one , but it may extend to the other . If Protestants , Feuardant doth not charge them . If Puritans , the Bachelour doth vainly seeke to iustify them by the booke of Common Prayer which they are knowne to hate and detest . So that this trick of setting vp lyers , commeth to fall vpon his owne head .

13. In the third charge of falsehood , which is against Gretzerus his narration , concerning Father Garnet and Ouen his man , he doth neither cite the words , nor quote the place , nor name the booke , and at most it is but an Historicall vntruth , wherunto men are subiect , as Iohn Fox was in his Calendar of Martyrs , who reporteth of some that were (f) (f) Iohn Marbecke the singer of windesore and diuers others . Acts and mon. 115. burnt into ashes vnder Queene Mary , which liued and drunke merrily in tauernes many a faire day after Queene Elizabeth her comming to the Crowne . But our Controuersie is about wilfull , and malicious falsehood , which the Authour could not but know to be such when he wrote or spake it , wherof we accuse M. Crashaw and his Church . Neither haue they cause to wonder , though strangers doe not giue great credit vnto their publike Acts , and Records against Priests and Iesuits , against whom the State professeth emnity , which may giue cause to feare , and suspect partiall (g) (g) Professae inimicitiae suspitionem habent mendacij Hieron . dealing , specially when the persons condemned are well knowne vnto strangers , and their learning and sanctity highly esteemed . But this Minister that doth so declayme against the contradictors of their publick Records concerning the Powder-treason , doth he beare respect vnto them himself , when they restrayne his tongue from railing against the Pope ? No truly : which you may ghesse by this one example : euen in this very Sermon (h) (h) pag. 43. speaking of a certayne forme of prayer for the conuersion of the Kingdomes of England and Scotland to the Catholick faith set out by Pope Clement the Eight in the yeare 1603. as euen he doth confesse , vpon newes of the late Queens mortall sicknesse , before his Maties comming to the Crowne : speaking I say of this Letany , & the Authors therof , he saith : when these men had conceiued and hatched at Rome the Powder-treason , then to make vs secure , and belieue they loued vs , they framed prayers for vs . Thus he . What respect doth this Minister beare vnto their publike Records , by which it appeareth , that , that execrable Treason was conceaued & hatcht in England , and when , where , and by whome ? Neither was any the least suspition of that bloudy intendment cast vpon the former Pope , which slaunder the best in England knew he did little deserue . And is contradicting publik Records reprehensible in a stranger , and not punishable in a subiect ? Or is it lawfull against the Pope , and not in the behalfe of Priests ? This bould vttering of shamefull vntruths against so graue & venerable men , and euen Princes , doth make our Countrey infamous with strangers , that some sticke not to say , that our Iland , if Ministers pens may haue liberty still , will in tyme dispossesse Crete of her (i) (i) Non hoc , quamuis sit mendax Creta , neque potest . Ouid. Syrname : might it please the Lords of his Maiesties Counsell , to call this Minister to accompt , and vrge him to proue what he doth so peremptorily affirme , that the Powder-treason was conceaued and hatcht at Rome , in the yeare of our Lord 1603. or before , by the Authors of that Letany , wherof Pope Clement was chief , it were a thing not vnworthy of their knowledg . And if the Bachelour cannot proue what he hath written , let him be punished as he doth deserue , for putting in print such open vntruths , to the infamy of the State that may seem to permit them , specially this Sermon being also translated (k) (k) See the Frankford mart of the 1610. into Latin . This example of equity would moue strangers , & forraine Princes to beare more reuerence vnto their publike Records , the neglect of which cannot be iustly misliked in strangers , whiles it is permitted in Subiects .

13. Thus I haue shewed how vayne , and false the Bachelours instances are to proue it a trick in popery to set vp men to rayle and lye against Protestants , who hath not brought so much as one Preacher that vsed such lying in pulpit , much lesse a Sermon of sole slaunders , as the ensuing discourse doth clearly demonstrate his to be , beginning at the very first sentence of his second Part , which first sentence , to wit , that Bellarmine doth graunt the Church of Rome to be mysticall Babylon , is so notorious false , and so contradicted by Bellarmine , almost in euery word of his writing , that I much wonder how the man could so far forget himselfe as to thinke it , hauing thought to preach it , ha●ing preached print it , and some yeares since the printing being past , neuer yet reclayme it ; I must thinke it was Gods speciall prouidence , that such an eminent falshood should be placed in the forehead or first sentence of his inuectiue , by which the iudicious Readers might perceaue , that fury and passion against the Church of Rome , so blindeth the Minister , that he doth vnderstand neyther what he readeth in others , nor what he saith himselfe . And from the same prouidence of God , that taketh the wise in their wisdome , and turneth their po●icy into folly , we may thinke proceedeth the blindnes of their Bishops , and Ministry , that haue chosen or permitted this Sermon of M. Crashaw to be printed for their iustification , and to stop our complaints that they rayle and bely vs in pulpit . For if this Sermon be more intemperate , & rayling then any other they vse to make , their want of iudgment is admirable to let the same passe to the print for a patterne . But if the same be more modest , and sober then many which he and his fellowes vse to make in this kind ( as perchance it is ) truly their dealing must needes be most detestable , and hatefull ; whereof this Sermon is the fayrest and best , which is nothing els , but a long cob-web of foule and fond slaunders wouen of no other matter , then the venyme of the preachers bowels , howsoeuer he pretend to gather it out of the sayings , and sentences of our Authors .

15. For though he protest in his Preface to the Reader vpon his conscience , to haue forged no new Author , to haue falsyfied none , to haue corrupted none , to haue brought no quotation of any Author of ours , which he hath not diligently perused aforehand , & the whole scope of the place , stopping against himselfe the starting hole , to which (l) (l) In his preamble to the Encounter pag. 100. 104. M. Morton , and other Ministers fly for defence , when they are charged with witting falsification of our Authors , that they receiued the same vpon the credit of Iohn Stock , or by the suggestion of R. C. yet is there scarse any quotation of any of our Authors cited in this Sermon , which is not very notoriously corrupted , either by putting in words of his owne , or leauing out words of theirs , or ioyning togeather the wordes that are deuided in the Authors , into the same sentence , or by peruerting the scope and drift of the place ; or finally which is his ordinary and common trick , by false translating their sentences into English , wresting them vpon the rack of his large conscience , till they reach to the length of his false slaunder , many tymes forcing them by torture to say in English what they detest in Latin . Which manner of proceeding in him that perused diligently the places , cannot be excused from wilfull falsehood , & wicked desire to deceyue his Auditours & Readers , in the most important affayre of knowing the true Church , wheron their eternall saluation doth depend . Of which treacherous dealing this Sermon doth affoard so plentiful examples , that I say againe , that few places are by him cyted ( if any ) that haue not some notorious marke of falshood printed vpon them : and scarse is there any sentence from the first page of his second part , where he begins with full mouth his rayling Inuectiue , to the last therof ( aboue a hundred in number ) which is not eyther notoriously false , or extremely foolish . Which dealing though it may seeme incredible in him , after the former protestation of truth often reiterated in his Sermon , and this censure , bitter and harsh to them that haue chosen him to be the Patterne and Patron of their sincerity , & modesty : yet I desire not to be belieued , but vpon euident proofe therof , which followeth in this Treatise , where Protestants may learne that falshood can neuer be defended with truth , as crafty Ministers that haue made Machiauel a witnesse of their * * Catalogus testium veritatis l. 19. col. 1916. edit. ann. 1608. ex officina Iacobi Stoeret Chouet . Ghospell , haue long since learned that Machiauelian Principle of the treacherous Theban : Children are deceyued with Apples , and men with Oathes .

16. Which protestations of truth , and shewes of Godlynesse haue bene so strong to deceiue , that not only flyes , and seely people , but also some other ( in their owne conceipt ) neither flyes nor small fooles , haue byn caught in this cobweb . Nay euen that (m) (m) Syr Edward Hobby . Knight whose pen is more famous then his sword , and whose wit , were it answerable to his name , or his learning so high as his owne conceipt therof , might be well thought a soaring bird , doth commend this Sermon (n) (n) In his letter to T.H. pag. 54. & 55. specially to proue that we do degenerate from the doctrine of ancient Fathers in twenty particulers , insulting ouer vs , that we haue not hitherto made answere vnto them . But if it may please him to peruse this Treatise , he will perchance both be ashamed of his boast & his fluttering in a web of so weake slaunders , & neuer trust his trencher-schoolmaisters , or Ministers herafter , that cast flyes , and follyes vpon his trencher , wherwith he hath stuffed his vnlearned Letter , as he may see an example or two , which we haue examined in (o) (o) In the first Part chap. 4. this Treatise .

17. Now the reason that hath moued me to dedicate this Treatise vnto You ( HONOVRABLE COVNTREYMEN ) you may easily imagine , to wit , a carefull respect of your saluation , and of your honour , both which this Minister , who still styleth himselfe Preacher in one of your Innes of Court , doth bring into eminent danger : your saluation , by preaching false and execrable slaunders ; your honour , by publishing in print many ridiculous follyes . The care of your saluation did moue me to present this counter-poyson specially vnto them , into whose breasts the Spyder may be thought to haue more plentifully infused his venyme ; to offer You this fan of truth to cleanse your Temples , which more then any other place haue bene filled with these cobwebs , where the deceyuer hath hid himselfe these many yeares in a fayre shew of feygned Godlynesse , to intangle his credulous Auditours , in wicked & damnable hatred of that faith , which our Forefathers did most gloriously professe . Did you well vnderstand , and seriously consider , what horrible hatred against Catholike Religion he doth breath out in his Sermon , and seeke to inspire into your harts ; I cannot thinke , but that your Wisdome , Conscience , & Christianity is such , as you would detest it .

18. For though we had euer iust cause to suspect secret Atheisme , and small Christianity in many Ministers , that they do hate Catholikes more than Atheists , that they desire rather the ouerthrow of all Religion , then the bringing in of the Roman : yet none before Your Preacher ( that I know of ) durst make such open profession therof , who doth , and dareth giue vs many cleare signs of this his holy hatred . What shall we think was the reason that making lawes for Virginia , in his new yeares-gift vnto (p) (p) In the latter end of that Sermon . her , against them he most hated , or would seeme to hate , nameth first Papists , then Atheists , and lastly Brownists ? And of Papists he saith , that the Pope for Popery , be not so much as heard of in Virginia : but for Atheists he will let them be named . Nay the Virginian Church shal be honoured by hauing their names in her first Law . And good reason , seeing the first men sent , and intended as her Apostles , were for the most part Atheists , and prophane fellowes , as himselfe doth partly confesse . But you see this wise Law-maker out of his hatred vnto Papists , will haue them first excluded from the Common-Wealth of his owne head and hart before Atheists , though he will not vouchsafe to name them , as Solon out of extreme hatred of Parricides left them out in his Athenian lawes . But will you heare him yet more clearly professe togeather at once his little loue vnto God , and huge hatred against the Pope in this very Sermon ? Hauing found a worme-eaten saying of an old Glosse left out in all later Editions as he cannot deny , which he thought did sound of blasphemy , he doth openly confesse , that (q) (q) pag. 73. he will not conceale the same , but discharge his duty to the truth , though he may giue vantage to the Atheists , and Libertines . The truth is , he doth discharge his duty not to God , but to the Diuell , not to truth , but falshood , by falsifying the meaning of the Glosser , as I haue proued in that place . But suppose it had been a true errour , was that blasphemy of such importance ( thinke you ) to be knowne , that Atheisme must be set forward and aduaunced , rather then that errour of the Glosse concealed ? God throwne downe , rather then the Pope spared ? Can any religion be in him that will ioyne with the Atheist against God , rather then ( I doe not say become a Papist , or speake a good word for the Pope , for he will perchance rather be a Diuell then do it ) but so much as forbeare speaking a thing that may seeme to disgrace the Pope , the vttering of which did not import the worth of a rush ? I am content any Christian , or any man that doth feelingly belieue there is a God , be iudg in this case . For that your Christianity and Conscience doth detest such hatred of any religion whatsoeuer , I cannot without doing you wrong mistrust .