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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19588	The sermon preached at the Crosse, Feb. xiiij. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against papist, and Brownist, to be the truth: wherein, this point is principally followed; namely, that the religion of Rome, as now it stands established, is worse then euer it was.	Crashaw, William, 1572-1626.	1608 (1608)	STC 6027; ESTC S115090	135,721	196

years y Vide Corpus Iuris Cano●ici iussu Gregorij 13. recognitum editum Lugduni 1591. and there stand the very same words without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self and shamelesse in the doers in as much as in the same newe edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures z Quae quidem sententia beati Augustini non ad decretales Ro. pontificum sed ad Canonicas sacras Scripturas referenda est Corp. Iur. Cā edit 91. in additione ad dist 19. cap. 6. and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeere after his daies To conclude this point let wise men obserue here this point how vnwilling the Romish Church is to amēd or alter any thing especially if it concern Gods honour and not their own free-hold els why should they maintain that blasphemie in the Rubrick and title of the Chapter which in the bodie of the Chapter they condemn But well doe they know that manie a man reades the contents of books and chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonorable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing This doth but make them equall and that may bee thought no great wound in that Church but shall wee see a deeper and more deadly namely where the authoritie and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Distinction the Pope alleadgeth for good doctrine and canonizeth for a lawe these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the ●oly Scriptures that is from Gods mouth a Vide Decret dist 40. in appendice ad cap. 6. Et reuera tāta reuerentia apicē praefatae Apostolicae sedis omnes suspiciunt vt nonnullam sanctorum Canonum disciplinam antiquam Christianae religionis institutionem magis ab ore praecessoris eius quàm a sacris paginis paternis traditionibus expetant Illius velle illius nolle tantum explorant vt ad eius arbitrium suam conuersationē ipsi remittant aut intendant Haec in Corp. Iur. Canonici editionis Lugdun 91. in 4. And certainely allmen do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Christian religion rather from the mouth of the Bishops of that Sea then either from the holy Scriptures or the olde traditions all they care for or seek after is what hee wil and what he will not that so they may conform themselues and frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is here the discipline nay the religion it selfe of christianitie is sought for rather at the mouth of the Pope then at Gods mouth in the 10 The fift wound not healed holy Scriptures and all that a Christian man cares for is not what God but what the Pope will and what he wills not and according to that are they to frame thēselues Is this a doctrine ●it to be inserted in the popes lawe Is this the holy and the onelie true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an hereticke let who will bee the Catholicke but if a true Catholicke ought to holde the doctrine of the Scriptures and to depende vppon the mouth and reuealed will of GOD then woe bee to that Church and religion that reacheth wee maie rather depende on the Popes mouth then on Gods But some will say this is healed Nay alas they be so farre from that 10 The fift wound not healed that contrariwise for ought that I knowe this is not be found in the elder editions but I am sure it is in the latter and last of all set forth by speciall authoritie from the Pope from whence also I cite it at this time Thus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondly that they are of greater authoritie then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquitie will neuer be full and therefore shee goeth one steppe higher in this impietie and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnless he by his authority giue them strength they are not of credit nor necessarie to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their wordes truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpō that decretall is in these words b Vide Decretal lib. 2. tit 23 de praesumptionibus cap. 1. sicut Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis habentur originaliter in c. 26. Sed quia textus hic est canonizatus facit fidem inducit necessitatem sicut si editus ●uīsset a Papa quia omnia nostra facimus quibus nostrā autoritatē impertimur Glossa Obserue heere that the wordes of the Text are not the words of the Pope but of SALOMON in the Prouerbes the sixe and twentith Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holy Scriptures are therefore of credit to be beleeued because they are allowed authorized by the Pope being so by him authorized they are of as much authority as if the Pope himself had been the Author of them Therefore it is of credite and implyeth necessitie of beeing belieued or it bindeth as stronglie as if it had beene pronounced or vttred by the Pope because wee make all those things as good as our owne vpon which we bestowe or impart our authoritie The high and holy God that is the Author of the holy Scriptures bee mercifull vnto vs in hauing anie thing to doe with this vnchristian blasphemie and graunt that wee may not anie waie communicate with their sinnes not haue fellowship with this wicked worke of darkenesse The Impietie and Atheisme that lyeth

their miserie let vs proceed The next wound is this That whereas God hath euer allowed and honoured marriage in the old new Testament and Concubines were neuer allowed in the old and absolutely condemned in the newe Now coms popery makes it as lawfull to haue a Concubine as a wife 31 The 15. wound He that hath not a wife may haue a Concubine this is done by no priuat persons but the Popes lawe it selfe Thus saith the Canon y Decret dist 34. cap. 4. Is qui non habet vxorem pro vxore Concubinam habet a Communione non repellatur tamen vt vnius mulieris aut vxoris aut Cōcubinae sit cōiunctione cōtentus He that hath not a wife but for a wife or in stead of a wife a Concubine let him not for that be kept frō the Communion yet so as that he be content with one woman either a wife or a Concubine Is not heere a piece of good licentious poperie I know they say they haue this from the first councell of Toledo which is ancient true but what if Spaine not long afore conuerted to the faith was not purged as yet from these dregs of heathenisme and Iudaism are they therfore fit to be taken vp by the Pope inserted in his lawe as a Canon to binde and direct for euer If they think that poor prouincial Councel but of 19. Bishops bee a sufficient warrant for this decree then why take they not all and why put they it not downe a wife or a Concubine as it pleaseth him for so it is in the words of the Councell z Concil General per Binniū Col. 1607 tom 1. pa. 560. In Concil 1. Tolet. cap. 17 Is qui non habet vxorem sed c. tantum vt vnius Mulieris aut vxoris aut Cōcubinae Vt ●i placuerit sit coniunctione contentus I know also that they haue coyned a distinction whereby they would couer this wound and saie that a Concubine heere is to bee taken for a woman whom a man hath and keepeth with the affection of a Husband onely in outward fashion and solemnity shee is not a wife nor publickly maried but I aunswere the best of it is nought if wee did grant them all they saie but distinguish as they can the words are so plaine that the suttlest distinction they can deuise wil be too short a cloak to couer the shame of it nay the shame of this Canon is written in the fore-head of it for the Rubrick or contents written with red letters is worse then the text it selfe a Vide Decretū cum glossa editionis lugdun in fol. 1510 dist 34. cap. 4. Is qui non habet vxorē loco illiꝰ debet habere concubinam Hee that hath not a wife ought or at least may haue a Concubine in her roome These be the very words in the impression at Lions 1510. tho I confess the Diuines of Paris hauing a little more care what past their hands ashamed of the word debet that is ought to haue put it out and put in liceat that is he may haue b Vide decretū edit parisiens in fol. anni 1507. ibid. Is qui non habet vxorem loco illius concubinam habere liceat but take the best of all and is it not bad inough well let vs go forward this wound is olde and wide and deepe But is it yet healed No not to this day 32 The 15. wound not yet healed for still by the Popes Canon lawe he that hath not a Wife may haue a concubine for the Popes Canon lawe was of late yeares commaunded by the Pope to be corrected and purged as well the Text as the Glosse and is this amended or left out as being false and filthy doctrine No other places indeed are altered for the greater vantage and honor of the Pope but this dishonorable Canon so disgracefull to Gods lawe stands vntouched in this newe and last edition of all c Vide corpus iuris Canonici autoritate Gregorij 13. pont max. emendatum et editum 91. et 600. onely the Rubricke or title or Contens whereof wee spake before is altered thus d Ibid dist 34. cap 4. Is qui non habet vxorem sed loco illius concubinam a communione non repellitur He that hath not a wife but for a wife a Concubine is not repelled from the Communion Thus it is amended but in a poore fashion as wee may see But what may the Church of Rome meane to amend the Rubrick or title not the Text Surely because they knowe manie a one hastily runnes ouer the Contents and titles of books and Chapters who neuer looke into the body of the books thēselues But take this wound healed as it is Is this good diuinitie at Rome that he who hath no wife but in a wiues steede keepes a Concubine shall not for that bee kept from the Communion Is not this a holy table of the Romish Sacrament from which he shall not bee forbidden that openly keeps a whore in roome of a wife Certainely this wound is notably healed let vs then goe forward to the next Wee haue heard that a Wife is made equall to a Concubine but what if shee bee made worse then a Whore an Adultresse or a common Strumpet None dare say this none dare vndertake this but the Whore of Babylon but shee dare For this is her doctrine that it is a lesse sinne for many men to lie with another mans wife or a common whore then it is to marrie a wife of their owne 33 The 16. wound Some men had better lie with another mans wife or keep a whore then marie a wife of his owne Mariage which God hath made so honorable hath been of long time disgraced in poperie but not in this high measure I speak of abused that I know till these later and more shamelesse times that the whore hath got her a brazen face In Luthers time not yet a 100. yeeres agoe liued one Albertus Pighius one of the Popes Chāpions e Albert. Pighiꝰ scripsit in Lutherum Bucerum c. de ecclesia catholica bene meritꝰ Posseu appar sac tom 1. lit A. who for the defence of that hierarchie and maintenance of that cause amongst other his bold and blasphemous assertions teacheth this hoggish and hatefull doctrine f Pighiꝰ explicatio controuersiarum controu 15. de Caelib et coniug Sacerd. p. 215. edit Parisi 1549. Go to sayth he suppose all that vowed continencie do not keep it so wel as they should What then had they better marrie Nay assuredly for wee must resist the temptation by all meanes we can but if Sed esto non faciunt obligati voto omnes quod possunt debēt c. et proinde tentantur fortasse vruntur eorū plerique quid igitur an nubere his minus malum erit et minꝰ damnabile tu

Lords prayer for another place and purpose it is here euident that no Papist in the World can with a good conscience say the whole Lords prayer For if God haue now diuided his kingdome then how can hee say with Dauid in the olde testament i 1. Chr. 29. 11 and Christ in the newe k Math. 6. Thine O Lord is the kingdome for euer therefore hee must either alter the Lords prayer and say Thine is halfe the kingdome c. or neuer say it at all or else curse and detest his owne teachers that write and his Lord God the Pope that alloweth such doctrine Alas poore soules what should a simple honest hearted Papist do in this case See therefore in what pitifull state they liue who haue subiected themselues to such teachers Lastly let it bee obserued that here they teach that there bee in spiritual matters touching the soule 2. diuine Courts the one of Iustice and that is Gods the other a Chancerie a Court of Mercie and that is Maries these bee their verie wordes and further that if any man feele himselfe agrieued in Gods Court of Iustice let him appeale to the Court of mercie of his Mother Oh-strange diuinitie Canne Gods iudgements bee vniust or his proceedinges erroneous and vnequall If they bee not then why do they talke of appealing to a higher Court for why do writtes of error lye from one Court to another but that it is presupposed that they may erre and why is there a Chauncerie but that the rigour and extremitie of the Lawe may bee mitigated But if the Scripture say true in the text Righteous art thou O Lord and iust in thy iudgements l Psal 119. 137. then this is blasphemie of a high nature that there needes a Chancerie to rectifie his proceedinges and mitigate his Iudgements But as for this doctrine that the Chauncerie or Court of mercie is not Gods but his Mothers and that therfore Gods iudgmēts are to be mitigated by another and therefore that shee and her Court are in this respect rant shee is not healed And yet for the better satisfaction of all men that as shee is not yet so shee purposeth neuer to bee healed nor to reforme any thing and that this is not the priuate opinion of that or any other one doctor I desire all that loue the trueth to take knowledge that of late within these seauen yeares an Italian doctor a Iesuite and an approued writer writing a storie of the miracles of our Ladie of Loretto teacheth euen the same doctrin and makes no bones to bluster out almost the very same words which for better assurance I will put down s Horatiu● Tursellinus hist virginis lauretanae in Epistola dedic virgo Maria salutem vndique cinctam periculis expedire vitam veris salutaribus bonis cumulare vult potest Matrem quippe suam omnipotens deus diuinae potestatis Maiestatis sociam quatenus licuit asciuit The Virgin Marie both will and can is both willing and able to deliuer such as bee compassed about with daungers on all sides and to heape vpon them all good blessinges for Almightie GOD as farre as it is lawefull t This clause as farre as it is lawfull is a strange word to be spoken of God for what can be vnlawful to God that is good whose wil is the holiest law if therfore it be good to make a creature fellow with him in his deitie it must needes be lawful and so the clause is idle If it bee not good but impious and contrary to the nature of God then to thinke it any way lawful or possible to be done is no lesse then to think it any way lawfull for God to lie or sin or deny himselfe so that take it any way this limitation of the Iesuite both grossely abuseth the reader and containeth horrible impiety against God So far is it from being any shelter to the blasphemy that is deliuered in the whole passage hath made his Mother fellowe and partaker of his diuine Power and Maiestie c. See here the new and refined diuinity of the Iesuites what is this but the same with that afore for if shee bee made partaker fellow with God in his diuine power and Maiestie it is no maruel that God hath cōmitted his mercy to her if frō these words we look into the body of the book we shal find he ascribes such works miracles to her as can belong to none but him or her that is a fellow with God or rather God himself It cannot bee saide the booke wants authoritie for it is formally allowed dedicated to the Cardinall Aldobrandino printed at Rome and since often elsewhere and of late both the Authour and his booke highly commended by the greatest Romish censurers u Posseu in apparatu sacro to 2. litera H. Horat. Tursellinus Romanus è societate Iesu lauretanae historiae 5. libros latinos elegantes ad fidē historicae veritatis conscripsit Romae excu●os quos qui legerit vt miranda beatissimae Virginis opera suspiciet sic lauretanam illam domum percupidè curabit inuisere Vlterin● autem de eodem Tursellino vide C. Bonarscij Amphitheatrum honoris Libro 2. cap. 13. So that now I will end my euidence for this point and dare put the matter to a Iurie of any conscionable men whether this wound be healed yet or no. Now to go forward from the Person and Maiesty of God let vs proceede to his Holy SCRIPTVRES and see how the Romish Church held of olde and yet holdeth and teacheth of them I will not stand vppon those v●le and base speeches vttered and written of them by Eccius Pighius Hosius and manie other of that generation for that they haue beene both detected and with shame inough re●ected by many reuerend men of our nation both in Latine and English w Whitaker Fulke Iewel Reinolds and others but vppon some that often haue not bin touched by many nor euer can be sufficiently condemned by any In the Canon Lawe the Pope spareth not to disgrace the holy Scriptures in express tearmes sometimes equaling his own Constitutions with them somtimes preferring them In the Decree hee shameth not to affirme that 7 The fourth wound The Popes decrees be equall to the Canonicall Scriptures his decretall Epistles are numbred amongst the Canocall Scriptures x Vide decretū cum glossa Lugd. 1510. In fol. dist 19. cap 6. Inter Scripturas canonicas Epistolae decretales connume●antur and impudently alleadgeth Saint Augustine to proue it who neuer spake nor meant any such thing as in the later end of the decree they cannot but confess with shame inough this was his doctrine in the old impressions of the Canon lawe a hundreth yeares agoe But some will say this wounde is now healed No look in the new impression reuiewed at the Popes commandement and printed by his authoritie within these fewe