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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canon_n	old_a	testament_n	3,086	5	8.1547	4	true

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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

things as one of the better sort of Popes himself freely confessed t Adrianus 6. In orat per nuntiū suum facta ad Comitia imperialia anno 1522. Vpon these grounds I proceed to lay downe 3. propositions touching the incurablenesse of Romish Babel 1. That these Councels assembled to reform and amend did contrariwise establish diuers impious errors neuer be fore decreed in the world 2. That those foule deformities in the Romish Church both in the head and members and both for doctrine and manners that were in that Church before those Councells and for the redresse whereof those councells were called did neuerthelesse and yet do continue vnreformed 3. That since then in steed of redresse and reformation of the euills then found there haue contrariwise growen vp in their Church more horrible hainous practices and more erronious and impious doctrines then euer before and at this day stand vnreproued and maintained by their Church And these three propositions being proued I hope there is none but wil confesse that the Romish Church for ought that man can see is past cure Touching the first I proue it by a fewe particulars in steed of manie and first for the Councell of Constance that Councell decreed 2. such decrees as tend rather to the ruinating of all religion and ouerthrowing all humane societie then any whit to the curing of diseases either in the one or other For first whereas it is knowen and granted that Christ at his last Supper ordaining the holy Communion did consecrate and giue it both in bread and wine and commanded his Ministers after him Doe this u See all the Euangelists S. Paul 1. Cor. 11 23. c. and tho it cannot be denied but that the primitiue antient Church did so receiue it as Christ left it yet for all that comes the Popish Councell of Constance and calls it a peruerse fashion and an ill order of those that giue their people the sacrament in both kindes and do further decree that Notwithstanding Christ ordained and the primatiue Church practiced it in both kinds yet now to say that it is necessarie to receiue it in both shall be heresie and punished as heresie that is with death and losse of lands and goods c. And howsoeuer Bellar. w Bellar. de Sacram Euch. lib. 4. cap. 26 much ashamed of the matter wil needs that the Non-obstante is not referd to the institution in both kindes but to the celebration after supper and therfore accuseth Luther and others as lyers for so reporting of the Councell yet many others of his fellows make no bones to grant it and if they all denyed it the very words themselues of the Canon are plaine inough Now thus to decree and make a Canon contrarie to the direct institution commandement of Christ what is it but to controll Christ himselfe and to weaken the certainty of all truth and religion Secondly whereas there can be no firme societie amongst men if othe● and couenants especially made by publicke persons be of no force and therefore God himselfe would haue the Israelites oath to the Gibeonits performed thogh it was craftily extorted x Iosh 9. 19 after seuerely punished Saul in his posteritie for the breach of it y 2. Sam. 21. 1. 2. yet the Romish Councell in this latter age hath decreed that z Concil Constant sessione 19. Though the Emperour or King giue a safe conduct to one accused of heresie to come to a Councell or Disputation c. and tho he bind and confirme that safe conduct with any bonde whatsoeuer and tho he would not haue come but vpon the assurance of the safe conduct Yet hoc non obstante this notwithstanding hee may bee taken and proceeded against and burned as an hereticke without anie preiudice to the Catholicke faith c. If this bee good diuinitie that Oathes and Couenants to hereticks are of no force binde not the makers then it is in vaine for men to haue anie dealing one with another for if oathes bee once of no force in any one thing they will in time be weakened in all things Thus this Romish Councell that should haue amended hath contrariwise decreed two conclusions of monstrous impyetie and such as for ought I could euer see were neuer till then decreed nor receiued no not in the Romish Church it selfe But is this reformed since No saith a great Spanish Bishop a Simancha Institut cathol cap. 45. art 14. edit Hispan Fides data haereticis a priuato non est seruāda nec a magistratibus data seruā da est haereticis quod exemplo Concilij Constantiensis probatur nā Ioh. Huss Hieronimus eius discip legitima flāma concremati sunt quāuis promissa illis securitas fuisset more then a hundred yeares after this Councell it is so farre from beeing altered that contrariwise by the authority of this decree it is now a rule in our Church that faith made to an hereticke by a priuate man is not to bee kept no nor if it be made by a Magistrate as sayth he is prooued by the practice of the Councell of CONSTANCE Marke howe they are healed afore it was true in publique persons now it is true in priuate men also afore it might bee broaken without anie fault but nowe it may not bee kept See howe Babylon is cured But the Councell of Trent is of latter times hath not it done much good and reformed much ill Nay on the other side it hath decreed and made 2. Canons to the high disgrace of holie SCRIPTVRES and much derogating from the souereigne authority thereof which til then were neuer decreed not in the darkest times of poperie when her ignorance and superstition was without all controll As namely first b Concil Trident. sess 4 That the Apocriphall Books of Tobiah Iudith and the rest shal be held receiued of as authenticall and Canonicall authoritie as anie parts of holy Scripture whose authoritie was euer sacred This wrong was neuer offered to the holy Scriptures before neither was there euer any Popish generall Councell so presumptuous afore this of Trent that euer durst adde more books to the sacred Canon then we receiued from the Church of the old Testament Some bolde Papists say that the Florentine Councell before Trent did make them Canonicall which if it had it had bin little materiall seeing it was but a small time before Trent scarce 100. yeares but the truth is it did not and therefore Bellarmine and Coccius are more careful of their credit and wil not affirme it c Bellar tō 1. lib. de verbo dei Coccius in the sauro cathol tom 1. So that its cleere there neuer was generall Councell that made them Canonicall before Trent nor anie prouinciall but one d Concil Carthag 3. and they are not able to bring one Father that helde them so within 400. yeares after Christ nor very manie after

in it is such as if it had but crept into some secret pamphlet I would neuer haue brought it into light but beeing that it is registred in the Glosse vppon their lawe a booke of so great authoritie and so common in the hands of all the learned I cannot but discharge my dutie to the truth tho it may giue vantage to the Atheist and Libertine For what can such men thinke when they heare him that pretends to bee Christs Viker and Peters successor teache that Salomons wordes are not of as good authoritie as his bee when as Christ himselfe did approoue and iustifie himselfe and all his words and deedes and doctrines by the olde Testament and that the words of God in the olde Testament doe therefore binde and are therefore to bee beleeued because the Pope pleaseth to insert and canonize them in his lawe and that being by him so canonized they bee therefore as good as if the Pope himselfe had spoken them VVhat I saie can they iudge but that the Pope is one of their religion a plaine Atheist that holdes the Scripture and all religion as farre as pleaseth his humour serueth his turnes And if anie of his faction holde this too hard a censure I would intreate him to answere mee but this question grounded vpon these words of his Whether is God the Authour of the olde Testament 2. Pet. 1. 20. 21 or no If they say no Saint Peter answereth that Prophecie in olde time came not by the will of man but holy men of God spake as they were inspired by the holie Ghost If hee bee then the Prouerbes of Salomon beeing a Canonicall Booke of the Olde Testament is Gods Booke and the wordes of this Text are Gods words and not Salomons This beeing so let vs then take the wordes as they are in their true and full meaning and see what a peece of Popish diuinitie heere is A strāge peece of popish doctrine that Gods word if it be authorized by the Pope is then of as good credit as if the Pope himselfe had spoken it therefore if the Pope please not to canonize it then it is not So that either Gods word must be beholden to the Pope for the authoritie of it or els it hath none Obserue that the wordes of the Text are not the wordes of the Pope but of God but because these words of God are heere canonized by the Pope therfore they are of credit and worthie to bee beleeued as well as if they had beene spoken by the Pope himselfe Loe heere the Pope in his owne colours this is Diuinitie fit to be hatched at Rome and to be coyned in his mint Let the words be examined and see what can followe of them but that either the Pope holdes not the Prouerbs to be Gods booke but SALOMONS which is horrible Atheisme or els if hee holde them Gods that the words of God beare no credit nor haue authoritie to binde mens conscience till the Pope doe canonize them and that Gods word in a book knowen receiued and graunted to bee Canonicall is not of as good authoritie in that booke as being translated into the Popes Canon lawe if he refuse both these then let him refuse his owne lawe and burne his glosse vpon his decretalles as contayning Atheisme and Heresie in a high degree 12 The sixt wound not healed But to goe forward is this wound healed Surely if they haue left it out or reformed it in any later impression so it bee 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 And further I do not know any Pope or popish writer that hath with authoritie and allowance condemned or reprooued this Atheisme if they knowe any they may doe well to produce them Meane time I am also sure of this that in stead of healing it they haue suffered their Doctors and Writers continually since to speake and write almost as ill if not worse In Queene Maries time an English Papist wrote thus c Proctor in his booke called the way home to Christ printed at Londō in 8. Religion is occasioned by Scripture but perfected and authorized by the Church See we are more beholden to the Church then to the Scripture for our Religion About the same time Cardinal Poole out of his Pope-holy deuotion is sayde to haue affirmed that The written word of GOD is but a seede of Turcisme d Scriptura scripta est semen turcicu●● And certaine Popish Doctors in Germanie beeing pressed in a disputation with the euidēce of Scripture boldely answered We are not tyed to the Scriptures those goose quilles doe not tie vs e Nos pennis illis anser inis minime sumus alligati I will not affirme these two vpon my owne credit but they haue beene charged with them both manie yeeres agoe and neuer yet disproued them But that that followeth I speak vpon knowledge A little after a great english Papist pretending to summon a Parliament for Poperie in his booke so called telles a storie of one whom hee hearde vpon reading the Booke of Ecclesiastes earnestly say that The Booke of Ecclesiastes is a naughty booke f Heskins a Doctor of diuinitie in his parliament of Christ lib. 1. cap. 2. printed at Antwerpe 1566. in folio He voweth to God and cals him to witnes that this he heard him himselfe but what was hee that spake it a Protestant no a Papist and no mad fellow nor ignorant foole nor profane scoffer but sayth Heskins hee was a man of worship of grauitie of wisedome of godly life and competent learning able to vnderstand and likewise exercised in the Scriptures and this is all the censure hee giues of him that spake these wordes Hee addeth further a little after in the same Chap. that a popish Gentlewoman hearing a text out of a boooke that papists holde to bee Scripture which shee misliked and being tolde by him for he heard her speak the words that the booke was Scripture shee aunswered that if the Scripture had such I will not say what shee saide words in it Shee would no more beleeue the scripture for it was naught g Heskins in his parliamēt the next page after And what was shee that saide this a vertuous Catholicke gentlewoman and one that feared GOD h Obserue wel how a great popish doctor commēds that man and woman for deuout and zealous papists who blasphemously saide that the scriptures were naught and not to be belieued and doth not reprooue the parties for their blasphemie So little doth it touch a papists hart to heare Gods word abused in the highest kind Lo what tokens Poperie giueth of a vertuous Catholicke woman and that feares God And tho Heskins cannot but graunt that these are blasphemies Yet did hee not reproue the one nor the other But contrariw●se commends them both and turnes it to

53. c. bee beleeued vpon his bare word So then if a Cardinall haue but the conscience to tell a lie which how small a thing it is in poperie and how manie excuses it hath who knoweth not then it is heere apparant that the vilest theefe and murderer in a countrie may easily escape the halter at Rome Now to conclude see how many helpes there be for a Murderer in Romish religion first by places then by persons priuiledged Places priuiledged be 1. a Church 2. a Churchyard 3. an hospitall 4. a Bishops house 5. a priuate Chappell all these shall deliuer a man from tryall were this so in London how should any murderer be brought to the Bar no street could he passe through but he shall finde one of these 5. places then by persons priuiledged which be first a Cardinall riding by which because it is but in fewe places therefore the second is a Priest carying the Sacrament and that is in euery towne To touch either of these doth deliuer from death a murtherer cōdemned by law Thus we see a bloudy Church is a defender of bloud and murther for let anie wise man consider how many thousand murders in a yeere may bee sheltred and shuffled ouer by these meanes And yet sanctuaries are but one means to cloak murther they haue many more not so fit to be stood vpon at this time but the end and effect of them all is this that poisoning stabbing killing and all kind of bloud-shedding is so rise in popish States that the better sort of themselues do bitterlie complaine of it Oleaster a spanish Inquisitor and therefore not partiall on our side hath these words r Vide Hieronimum ab Oleastro inquisitorem vlissiponens in suis Cōment in Pentat In cap. 4. Genes pag. 17. Video in quit homicidia fieri netamen video homicidas puniri sunt enim hodie mille modi excusandi homicidam quorū vnuꝰ est ecclesiā appellare Clericum se dicere statim Iudices quos volunt a summo pōtifice impetrate qui eos absoluunt parua aut nulla poena imposita sic homicidia multi plicantur I see daily sayth he murders are committed but I doe not see the murderers are punished for we haue at this daie a thousand waies to excuse murderers wherof one is to appeale to the Church to say he is a Cleargie man and presently to get frō the Pope such Iudges or Commissioners as themselues will who by and by discharge and absolue them vpon a little punishment or none at all and thus murders are multiplied euerie daie c. Let these words be well obserued and what he was that spake them and if this be so so fa●re from Rome as Portingale is thē we may easily iudge how the world goeth at Rome and neere vnto it Against all this what can be said that this Anastasius is an Author suborned by vs Nay Posseuine the Iesuite will for that answer for vs hauing canonized him in his catalogue of catholick Doctors s Possev Ies appar sac tom 1. lit A. Anastasius Germoniꝰ Archidiaconꝰ Taurinensis edidit libros de immunitatibus ecclesiasticis inter al. c. what then that he is but a triuiall fellow and of no credit nor authority Nor so for he was publicke professor of the Popes lawe at Turin in great office and authority both with Gregory the 14. and Clement the 8. t Idem Posseu ibid. Augustae Taurinorum publicè Canones interpretabatur nuper orator ad Clement 8. pro sereniss vrbini duce vtriusque Romanae signaturae referendarius and his bookes be dedicated to the Popes and Cardinalls printed at Rome with soueraigne authoritie and speciall commendation u Nay the Pope himselfe with Anastasij Germonij Ciuit Ro. Archidiaconi Taurinēsis protonotarij Apostolici de sacrorū immutatibus lib. 3. ad Gregorium 14. Romae 1591. his own mouth commended the book to the Cardinals and said that the whole Clergie and the Councel of Cardinalls by name were greatly beholden to the Author for it w Vide eiusdem Anastasij Epistolam dedicat ad Gregorium 14. Pont. Max. So that it is more then impudencie for anie Papist to make question of the authoritie of his doctrine What then can be said that these sanctuaries stand indeed allowed for some faultes but not for murder If it were so the fault were lesse but the truth is otherwise For tho it be certaine and confessed by themselues that by the ciuile lawe Murderers and Rauishers and Adulterers are excepted x In §. Quod si delinquentes Authent de mand princip Yet Germonius shameth not to answere that the Ciuile lawe is corrected in this point by the Popes law and that therfore we are to stand to it y Iure Ciuili adulteri homicidae raptores ex eccl abduci possunt sed Ius Ciuile per pontificiū hac in parte correctū est ideo standū est huiꝰ dispositioni c. sic Germoniꝰ de sacrorum immunitatibus lib. 3. cap. 16. art 57 c. and not to the Ciuile lawe Now who are excepted by the popes lawe only night-robbers and setters of high waies z Germonius ibid. art 56. ex Iure Canonico communi sententia but as for murderers adulterers and rauishers these finde fauor in the Popes lawe for they be Amici Curiae but theeues and robbers are not so and therfore this Germonius cōcludes that tho the Scripture be plain and many Doctors yet a murderer is not to bee taken out of sanctuarie vnlesse there bee more then murder as deceit and treacherie What then may be said that this Germonius is but one Doctor and his opinion is not to be taken for a doctrine I answere his iudgement is allowed by the Pope himselfe and his opinions are fortified with consent of other popish Doctors But that we may see he walkes not alone in this waie one Stephanus Durantus writing also of late of the rites of the Romish Church deliuereth y● same for a general doctrin of that church tho he being a French-man is therfore the bolder and saith that neither in France nor in England they haue beene permitted by the kings with such absolute allowance as elswhere a Stephanus Durantꝰ de ritibꝰ ecclesiae catholicae Romae 91. ad G●●gor 14. vid. 1. ca. 26. art 10. Ea erat ecclesiae religio immunitas vt ad eam confugientes non liceret inde extrahere vel eis aliquam vim inferre Such saith he is the honor and immunity of Churches that malefactors flying to them may not bee taken out nor haue any violence offered them This book also is of speciall authoritie dedicated to P. Gregorie the 14. and by him accepted with speciall allowance and in a Bull or constitution of his hee affirmeth it is a worke seruing greatly for Gods glorie and the edification of Christian people and that it is approued and allowed