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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

doctrine be such as refuse publick places in the Church and Common-wealth and retire themselues into priuate and discontented cours●s and will not be imployed for the publicke because they pretend the daies are euill and many sores in our bodie incurable vnlesse there bee other order taken for their healing To these men I would say but two words 1. Are the daies euill the more need haue they to be amēded by each ones helping hand And if we haue any wounds in Church or State more cause hath each one that loues the peace and health of Ierusalem to indeuour the present healing therof least they fester and growe worse But secondly are the times euill Nay are they not made euil by thee at least are they not the worse for thee and thy sinnes Who can shew his face and saie I haue committed no sins that may be in part a cause to bring downe the spirituall and corporall plagues that are amongst vs Then what are they that are so busie to complaine of the times and so slacke to complain of their sins But it is a trick of hypocrisie to be so eagle eied in prying into the illnesse of the times so blind and dull in considering his owne sinnes the cause of all that ill Thou therfore contrariwise out of a holy and humbled heart confess that seeing thy sins haue made the times worse then els they would haue bin therfore thou hast cause to endeuor for thy part to make them better Then set thy shoulder to the burthen and put thy necke to the yoke remembring that euen Babel it selfe is not to be forsaken till it be altogether incurable past all hope But being incurable as here the text saith she is therfore saith the church Let vs forsake her And now Babel being forsakē of the Church what remaines to be expected nothing but vengeance and destruction For her iudgement is come vp vnto heauen c. The 4. point IN these words is laid downe the last point namely what becomes of Babel when being incurable shee is forsaken by the Church she is made ready for iudgement and destruction Here we may learne amongst many others 2. most worthy doctrines First what the wicked get by persecuting and banishing and seeking to roote out Gods children surely euē nothing but the hastening of their own destructiō The Babylonians cared not for the Israelites company but as soone as they were gone destruction came vpon Babell Whilst they stay the wicked are spared but whē they are gone vengeance breaks out Whilst Lot was in Sodom it perished not Nay saith the Angell to him haste thee awaie for I can do nothing till thou be safe from amongst them u Gen. 19. 22 See God the good King is more carefull to saue one of his own seruants then to destroy a thousand enemies but see their madnesse they mocked and flowted this Lot scorned him as a stranger and many waies grieued his righteous soule were weary of him and his company and tryed euery waie to make him wearie of the Towne for they held it worse as long as he was in it at last they haue their wills and hee forsakes them but with him their protection is gone and now fire and brimstone falls from heauen on them So at this day do the wicked and worldly men whom hate they whom accuse they whom abuse they whom lie they in waite for whom persecute they whom would they destroie whom banish they whom are they weary of but of the godly men When they die they bid them be gone and wish that all were gone after them not knowing poor fools that if these men stood not in the gap the fire of Gods wrath had long since brokē out vpō them and when they are gone then they are well apayed and are glad But alas what haue they gayned euen as much as Sodom did when they had cast out Lot Secondly we may here learn what a feareful dangerous thing it is not to be healed by spiritual Physick that is not to profit by the word of God nor to bee conuerted from sinne when God giues meanes For what is this but an euident testimony of Gods heauie wrath and a certaine forerūner of damnation Wil not Babylō be healed then what followes but destruction So in the newe Testament if our Gospell be hid saith Paul it is hid frō them that perish w 1. Cor. 4. 3 For as if at noon day any man say the sunne shines not it is because hee is blinded and cannot see so if in the sun-shine of the Gospell some see it not but in the midst of that light liue in darknesse its certaine they are blinded by Sathan and if they continue so are marked vp for iust damnation A fearfull example we haue hereof in the sonnes of Eli of whom the Text sayth their Father hearing of all the euil they did called them and reproued them and gaue them good and ghostly counsell able a man would haue thought to haue turned their hearts especially comming from a Father and from him that was the Iudge and Prophet of the Church But all in vaine for notwithstanding they obayed not the voice of their father and mark the reason because the Lord would slay them Whereby its apparant that there is not ordinarily a surer signe of a reprobate then not to obey the voice and word of God nor to profit by those meanes that God giues a man for his conuersion A matter of speciall vse to our Church which hath so long enioyed the Gospell but to you of this Citie especially who haue long and liberally been fed from heauen with abundance and variety of spiritual food Therfore euery one looke to thy selfe how thou profitest by these good means For be assured if any congregation or particular man haue vse of the meanes profiteth not but runneth on hardned in his sinnes it is because he is a vessel of Gods wrath and prepared for damnation but contrariwise he that heareth and yeeldeth and obeieth and repenteth it is an vndoubted pledge to him of his saluation layed vp in heauen assuredly for him Therfore let euery one take heed for otherwise his lot will be like Babylons of whome we here finde that because all meanes vsed to conuert her were in vaine therefore she is now iustly destroied and remains a monument of misery and a spectacle of Gods iustice to all posterities x Read for this end the 50. and 51. Chapt. of Ieremie and other places of the Prophets Thus concerning the literall Babylon wee haue heard 1. How Israel would haue cured her 2. How she will not be healed 3. How therfore she is forsakē of the Church And 4. How being past cure shee is therefore destroyed And hauing thus performed the first part of my task namely touching the old literall Babell it now remaines that we come to the Mysticall Babylon in and concerning whom all these 4. are as true

respect These be his verie words And heere by the way obserue how ridiculous and absurd poperie is in this point for it giues greater worship to the dead image and wodden crosse then to the blessed Virgin Mary the mother of Christ of whom he concludes in the next article that shee is by no meanes to bee worshipped with latria but onely with an inferior worship called hyperdulia q Ibidem art 5. videtur quod mater Christi est adoranda latria sed cōtra est c. Conclusio mater Christi cùm sit creatura rationalis non latria sed in quantu mater Dei est hyperdulia adoranda est and marke what wodden arguments are giuen for it One Shee is a reasonable creature and therefore must not be worshipped with latria Lo she must not because shee is a reasonable creature and yet the Crosse shall which is vnreasonable and dead Another A Crucifixe is like to Christ therefore it shall bee worshipped with latria r Crux Christi propter representationem adoranda est latria ibid. art 4. But is not shee liker to Christ then anie Crosse can be A third the Crosse did beare CHRIST and did touche his bodie therefore it must be worshipped with latria ſ Crux Christi ex cōtactu ad mēbra Christi quia eius fuit sanguine perfusa est adoranda latria ibid. art 4. But did not shee beare him and touche him and his blessed Bodie in a farre more excellent manner then the CROSSE eyther did or could See what pittifull arguments be heer brought to fortifie this damnable Idolatrie Who could think that so great learned Doctors should thus childishlie dally with holy things and bee so blinded in their vnderstandings but this it is to be drunke with the wine of the spirituall Babylons abhominations But to returne to the matter by these wordes of his Aquinas hath cleared that doubt and aunswered that obiection made afore that these wordes are not spoken to the Crosse or image but to Christ No sayth Aquinas they are spoken to the Crosse What can bee sayde to all this but one thing more that in the time of Aquinas it may be this was holden but since then it is reformed and now it is not so But I answere this wound is not healed for as it is thus as I haue reported in the olde copies of Aquinas both Manuscript and printed so is it also without the least alteration in the newe and later editions t Vide editionem Antuerp●ensem summa Aquinatis anno 1585. sequentibus reformed and purged as they pretende and printed within these fewe yeares And which is more euill whereas some thirtie yeares agoe all Aquinas was reuiewed at Rome by commaundement of Pope Pius Quintus and purged and altered u Opera omnia D. Thomae P●j quintj Pont. Max. autoritate in locis plurimis tam in textu quam in commentarijs restituta sunt Romae excusa 1570. expuncta sunt varia ex eisdē commentarijs c. Haec Posseu in apparatu sacro tom 3. lit T. as they thought good and so printed yet had not the Pope so much grace in him nor so much zeale of Christs glorie as to amend this horrible impietie but to the perpetuall blemish of Aquinas and euerlasting shame of their Romish synagogue lets it stand for good currant Catholicke doctrine euen at this daie that A Crosse to be worshipped with the same worship as Christ himselfe Yet if any will stand vpon it that this wound is healed then let him shew vs what Pope hath condemned this doctrine nay what popish Doctor approoued by their Church hath reproued this doctrine or taught and written the contrarie Which when they or any other that take their part can neuer be able to shewe I contrariwise to make it manifest to all the world that this wound is not healed but rankles deeper and spreds further will shewe out of their latest and moderne writers that this their doctrine is rather made worse then any way reformed To this end let the Reader bee pleased to marke the wordes of a great Doctor of theirs well approued amongst them w Ioh. Chrisost a visitatione Lu●itan theologus professor Cisterciēsi● scripsit libros 12. de verbis dominae hoc est quae Maria c. locuta est Venetijs 1600. Posseu apparat sacro tom 2. lit I. and a spanish professor of diuinitie for the order of the Cistercians who not 7. yeares agoe writing 2. volumes of Commentaries which he entitles de verbis Dominae Of the words of our Lady and dedicating his booke vnto the Pope himselfe CLEMENT the viij hath these words x Iohan. Chrisostomus a visitatione de verbis dominae tom 1. lib 6. cap. 7. in fine Verum de cruce cur tantum loquimur vbi nihil fuit in passione Christi quod sine suo honore remaneret Cum honore remanserunt claui lancea corona vestes huiusmodi alia Et in tali honore remanserunt vt propter Christi contactum ab hominibus adorentur sed tamen non eadē adoratione qua ipsam crucem adoramus quam in quantum nobis representat figuram Christi in ea extensi in quantum habuit contactum ad membra in quantum etiam eius pretiosissimo sanguine fuit persusa eadem adoratione cum Christo adoramus nempe adoratione latriae propter quod etiā ipsam Crucem alloquimur deprecamur quasi ipsum crucifixum in ipsa spem salutis ponimus vnde de illa canit Ecclesia O Crux aue spes vnica hoc passionis tempore auge pijs iustitiam reisque dona veniam c. x But what doe we speak so much of the Crosse seeing seeing there is nothing vsed in the passion of Christ that is without honour the nailes the speare the coate the crowne and all such other things are honoured so much as that in regard they touched Christ men doe therefore worship them yet not with the same worship with which wee worship the Crosse it selfe which inasmuch as it represēts vnto vs the figure of Christ extended vpon it and inasmuch as it touched the seuerall parts of his bodie and inasmuch as it was died with a good part of his most pretious bloud Wee doe therefore worship it with the same worship with which wee adore Christ himselfe namely with the worship of latria For which cause it is that we speake to the verie Crosse it selfe and praie vnto it as vnto him that was crucified on it and doe repose the hope of our saluation vpon it heerupon the Church singeth in the liturgie these words of the Crosse All haile ô Crosse our onely hope in this time of Lent do thou increase righteousnesse in good men and grant pardon to sinners c. Loe heere is a peece of refined poperie indeed we worship the Crosse sayth hee as Christ we speake to the

for them Such men might remember the blessed Apostle who kept back nothing but taught not in Courts and Palaces and great house 〈◊〉 but through euery house n Acts. 20. 20. ver 31. ver 26 and that he ceased not to w 〈…〉 euery one stood vpon it boldly that hee was cleere from the bloud of all men see not some but all and in another place expounding himselfe sayth his continuall course is to witnesse Gods will both to small and great o Act. 26. 22 He that lookes for Pauls reward at Gods hand must thus behaue himselfe to Gods people remembring his account is not for trifles but for soules and to that God who hath told vs afore hand Euery soule is mine p Ezech. 18. 4 The good father of the family must learn here not himself and his wife only but to see that his children and seruants those not some of the chiefe but all euen the meanest may know serue God Such a man was Abraham he was not carefull for Isaac alone his deere sonne the sonne of the beloued but oh sayth he to God that euen Ishmael might liue in thy sight q Gen. 17. 18 and therfore God becomes Abrahams suretie he giues his word for him I knowe Abraham that he will not looke to some of his principall officers but commaund not this sonne or that daughter but his sonnes and his family to keep the way of the Lord r Gen. 18. 19 yet in Abrahams house were 318. persons born and brought vp c. ſ Gen. 14. 14 More shame for the great men of this age both in City country who though they be great daily plot to be greater yet keepe they not so great houses and families as Abraham did in whose families many of their inferiour officers and seruants doe scarce euer come to Church and much more shame to some parents who being blessed of God with many childrē do partially respect some of them seeke their good of soule and body neglect others who it may be are more worthy what would they do if they were profane vndutiful Ishmaels when they are so vnmindful respectless euen of such as be holy dutiful Isaacs but let such children cōfort themselues in this that God their better father and best friend is no respecter of persons These are the ordinary faults of fathers and mothers in these daies but assuredly those that be heires of Abrahams faith t Gal. 3. 7 wil distribute their loue to euery one care for the soule of their meanest seruants take order in their families that all their officers euery day at least in their course may go to Church their very kitchin-boies horse-boyes may learne to knowe the God of their saluation u 1. C 〈…〉 ● 9 that so he may be able to say with a good conscience I found my family a confused Babell of disorder profaneness but I haue heartily endeuored to make it a little Church tho my family be great yet there is not one whō I would not haue healed Thus they would haue healed al but where began they whom did they desire to win first principally certainly the greatest as namely the K. Counsellers of State This course took Daniel in whō more then in any one this prophecy was fulfilled who after he had done the business for which the K. sent for him then fel he to the business of God wherof is spoken in this text namely to see if he could heal the king ô King saith he thou art a king but there is a higher know know that the heauens bear rule Wherefore ô King let my counsell be acceptable vnto thee breake of thy sinnes by repentance c. Lo let there be a healing of thine errour w Dan 4. 24. Well knew Daniel that if once the King would abandon his Idolatrie and imbrace the truth easily would the people be induced to follow him So where euer is true reformation either of errors in doctrine or corruption in manners it must begin at the highest els it will be to little purpose To little effect were it in the natural body to heale the hand and foote when the head is deadly sicke but heale the head first and then more easily the body will be cured So in the spirituall bodie how should Babel be healed when the King will not how should they become Christian when the king persists a heathen euen so in our State how shal poperie be extinguisht how shall vain swearing wantonness profaning of the Sabboth bribery and other the sins of this age be reformed in the body of the people if they be suffred to harbor in the court to creep into the Kings priuy Chamber Priuate persons will hardly be brought to esteem those to be sinnes that are the common practices of great persons Therefore wee haue cause to blesse God for giuing vs such a King as hath care of religion and who in his owne person is an enemie to poperie a detester of wantonnesse and iniustice and manie vile sinnes too commonly found in persons of his place And let vs not cease to pray that GOD would confirme him in all goodnesse and that he may still goe on with Dauid to reforme the sinnes of the greatest and them that are neerest him for when a King sayth No wicked person shall serue me nor abide in my sight then all wicked workers wil easily be destroyed out of the land x Ps 101. see the whole psalme If this had been in Babel she had been cured but the want of this was the cause of that that followeth But shee could not be healed The 2. point HItherto we haue spoken of the first generall point namely the louing and holy care of Israel They would haue cured Babell Now followes the second that is the ill issue of their labors caused by the obstinate malice of the Babylonians She wold not be healed some read she could not be healed som she is not healed all to one end for he that wil not be healed is not nay cannot be healed for God heals no man conuerts no man saues no man against his wil therfore he that wil not be healed cannot be healed and so Babel is incurable because she contemned the meane and would not be healed The godly Israelites did all they could but the Babylonians had their answere as ready as now haue the papists Think you you seely Israelites that you are able to teach Babylon a better religion then it hath is not hers of so many and so many years continuance was it not the religion our forefathers liued and dyed in and is it not generall and vniuersall ouer the world and yours but in a corner and is not ours visible and dooth it not prosper and flourish and is not yours condemned by the consent of all the world and you for holding it iustly ouerthrowen and

good Pope Adrian had confessed but was taken away lest hee had redressed and after at their motion he had intended a Councell should be called for reformation all this determined by his death His successor Clement the 7. was not so idle to hearken to such toyes nor giue way to such innouations hee would haue no Councell he saw no cause of reformation But from his successor Paul the 3. plaine necessitie did wring out an vnwilling consent and so after many difficulties the Councell of Trent was called wherein first of all this point of reformation was so vrged that a Committe was chosen of nine principall Diuines some of them Cardinals to consider what reformation was requisite in the Church who after mature deliberation plainly told the Pope that all these euils proceeded from the abuses raigning in the Court of Rome and concluding something for reformation of pluralities one only abuse the Pope did so interpret it and alter it when it came to him as it did no good but hurt He then dying and the Councell being intermitted was set on foote again by his successor Iulius the 3 who also confessed there were innumerable abuses in administring the Sacraments but when it came to reforme them in stead thereof hee suspended the Councell though many Bishops that desired reformation did protest against it affirming confidently that they had not as yet dispatched one of the businesses for which they had assembled but the Pope preuailed and so for tenne yeeres it was discontinued And at last being againe assembled by Pius the 4. he made shew hee would referre the whole matter of reformation to the Fathers of the Councell but when it came to trial it was with a prouiso that first they should not meddle with the Court of Rome secondly that in their reformation laid vpon other persons and places they should alwaies enact it thus Sauing alwaies holy and vntouched the Authoritie of the Apostolical sea for which their courtesie to him his seate he afterward gaue them thankes in an oration in the Consistorie at Rome assuring them but it was in the word of a Pope that he would be more rigide and seuere in purging his owne Court and house and offices then they would haue bin With these good words the Pope dissolued the Councell But frō that day to this saith this Bishop through these so many yeeres nothing is done nothing is changed nothing is amended in the Church and no maruell saith he for nothing haue they amended in Rome vnder their owne nose where they might reforme any thing if they had conscience and will to doe it So that now seeing all is finally referred and reserued to the Pope there is saith he no more hope of any reformation left nor any thing else remaines but to see one miserie after another fall vpon the Apostolicall seate and the whole Church These and many more words to this purpose hath this wise and learned Bishop Out of all which I conclude therefore 30. or 40. yeeres agoe in the daies of Espencaeus the Church of Rome being found and confessed to be most fearefully corrupt is not healed nor reformed nay that all hope of reformation is now taken away Since which time I shall thanke him that will shew me that there hath been any publike and generall reformation of the notorious abuses in that Church prouided hee prooue it out of as good records and with as faire euidence as I haue done the contrary which as I should reioyce in my heart once to behold so till For as for the third point I haue vndertaken namelie that in stead of being healed and reformed there haue contrariwise growne vp in the Romish Church more horrible and haynous practises more erroneous and 〈…〉 us do 〈…〉 〈…〉 hen e 〈…〉 〈…〉 re were kn●●vne or heard of and at this day stand maintained at least vnreproued by their Church This I say I must be constrained to referre to a peculiar Treatise by it selfe then I must needes with griefe of heart conclude that The Romish Church is that Babylon that will not bee healed And wil she not what then remaines but as our text leades vs Let vs forsake her But how not in loue or affection let vs neuer cease to wish to her as to our owne soules nor let vs cease to pray for her publikely and priuately yea let vs blesse her when she curseth vs. But let vs as we haue well begun proceed to separate our selues from her societie and emptie our Church and kingdome of her and hers And if they say we be schismatikes for separating from her we answere nay she is the schismatike that hath separated her selfe from Christ Now therefore you honourable Magistrates and Iudges of this nation set your shoulders to the worke of your God rouse vp your spirits to execute the good lawes your selues and your forefathers haue enacted our lawes are enowe and good enough they want nothing but execution and that belongs to you vnto which dutie wee of the Ministerie do exhort you in the Lord execute our lawes against thē yet rather against Poperie then the Papists remember the blessed promise in the Psalme though it was spoken of literall Babylon it hath a mysticall and true relation to spirituall Babylon O Psal 137. 8. 9. daughter of Babylon worthie to be destroyed happie shall he be that rewardeth thee as thou hast serued vs yea blessed shal he be that taketh thy young childrē dasheth thē against the stones Oh pul this blessing on your heads kill her infants that is her errors impieties superstitions blasphemies idolatries equiuocations treasons c. these be her Impes her naturall brood but they are now of more age and growne to greatnes the more danger is there of them and more cause to kill them which if you doe with diligence and discretion you see you draw a blessing from heauen vpon your selues If you do not you do for a time maintaine prickes in your eyes and thornes in your sides and your negligence will prouoke the great and iust Lord to take the matter into his owne hands which as he hath alreadie not onely threatned but begun so he will though he deferre it till his owne time bring it to full execution For her iudgement is come vp into heauen and lifted vp to the clouds And then when she hath drunke vp the dregges of the cup of Gods wrath and by the breath of his mouth is fearefully confounded then I say shall all her Merchants and all her louers whereof we haue too many that lurke amongst vs and euen some that notwithstanding will needs be of vs bee ashamed for their louing of her whom they see God hated and for their labouring so basely to couer her filthie skirts which he would haue to her shame discouered to the view of the world and then shall they shrinke to bea●e a part of her punishment which so much delighted to wallow with her in