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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19589	The sermon preached at the Crosse, Feb. xiiii. 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 intended; that the religion of Rome, as now it stands established, is still as bad as euer it was	Crashaw, William, 1572-1626.	1609 (1609)	STC 6028; ESTC S118191	115,004	191

family a cōfused Babel of disorder profanenes but I haue heartily endeuored to make it a little Church tho my family be great yet there is not one whom I would not haue healed Thus they would haue healed all but where began they whom did they desire to win first principally certainly the greatest as namely the K. Coūsellers of State This course tooke Daniel in whom more then in any one this prophecy was fulfilled who after he had done the busines for which the king sent for him thē fell he to the busines of God wherof is spoken in this Text namely to see if hee could heale the king ô King saith he thou art a king but there is a higher know know that the heauens beare rule Wherefore ô King let my counsell be acceptable vnto thee breake off thy sinnes by repentance c. Lo let there be a healing of thine error a 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 whereeuer 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 naturall body to heale the hand foot when the head is deadly sick but heale the head first and then more easily the body will bee cured So in the spirituall body 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 popery be extinguisht how shall vaine 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 and to creepe into the Kings priuy Chamber Priuate persons will hardly bee brought to detest those sinnes that are the common practices recreations of great persons Therefore we 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 many 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 go on with Dauid to reforme the sinnes of the greatest and them that are neerest him for when a King saith No wicked person shall serue me nor abide in my sight then all wicked workers will easily be destroyed out of the land x Psa. III. see the whole psalme If this had beene in Babel she had beene cured but the want of this was the cause of that that followeth But she could not be healed The 2. point HItherto wee 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 good labours caused by the obstinate malice of the Babylonians She would not be healed some read she could not be healed some she is not healed all to one end for he that will not be healed is not nay cannot be healed for God heales no man conuerts no man saues no man● against his will therefore he that will not bee 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 * The very same defence is daily made for popery that Babel made for her Idolatry and the same exceptions make they against vs and the same arguments bring they against our religion which they did against Israel as is plaine to see in Y ● books of Harding Stapleton Sanders Allen c. and of late in Persons Kellison Fitzherbert and the rest Is not hers of so many and so many yeares 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 doth 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 conquered by vs is not your visible Temple now defaced your publicke daily sacrifice ceased and your succession cut off and if you haue any thing left is it not inuisible in secret corners what can you alleage for your religion That you haue many learned men Alasse poore men for one learned Rabbine that you haue haue not wee twenty are not the Chaldeans the famoust learned men of the world renowned for their high wisedom their skill in Astrology interpretation of dreames and other the most secret and supernaturall Sciences and do you thinke it possible that so many learned Doctors can be deceiued nay all the world bee in an errour and onely you that hold a particular faction and a singular new found religion by your selues should haue the truth amongst you Go go poore soules and sing your Hebrue songs by your selues but meddle not with the high mysteries of the Chaldeans religion And what will you haue more Shew if you can one nation of your religion but your selues but all the world is of ours You will say you haue a succession from Noah and haue not we so too you came from Shem and came not we also from him or at least from some other of Noahs sonnes You are but one poore branch of Shems roote there be many others lineally descended from him greater nations then you are and doe any of them follow your faction Looke into the world at this day and see if any Nation of all that came from all the sonnes of Noah be of your religion all that came of Cham are of ours all that came of Iaphet are of ours and all that came of Shem but only your selues See then what fooles you are to striue against so strong a streame and to forsake the auntient and knowne high-way so long and so wel trodden and to take and choose a singular by waie of your owne For did not all Nations walke in our waie and was there any one Nation of your Religion till one MOYSES and after him one SAMVEL and DAVID and a fewe others to make themselues great and to bring to passe ther owne purposes made a publicke reuolte from the Religion of all other Nations and set you vp first a Tabernacle and then a Temple of your owne Therefore you are to bee deemed and condemned for Schismatickes who haue cut your selues off from the auntient and vniuersall Religion of the World And what though you can pleade continuance of some hundreths of yeares yet what is that to our time for

Berarduccius sūma Confessorū C. Geo Cassan●ri Consultatio Covarruvias variarum resolutionum Corpus Iuris Canoniciper Greg. 13. Lugd. 91. 4. Idem cum glossis edit vetust 507. 510 Constitutiones Pont. Rom. per Pet. Mathaeum Lugd. 88 Caeremoniale Romanum Aug. Taur 602. 4. Capella in Ieremiam Tarracon 86. 4 Coccij the saurus catholicus Col. 99. fol. Costeri Enchiridion controuersiarum c. Col. 600. 8 Alp. Ciaconus Apologia pro Tr●iano c. Ro. Concilium Trident. Ra. de Caesare Caietanus in Aquinatis summā Ant. 68. fol. ●h de Combis compendium theologicae verit Lugd. 79. B. Corradus Quaestiones cascons Ven. 600. 4 H. Cuickij speculum concubinariorum c. Lov. 600. 8. D Decretalium sextus St. Durantus de ritibus ecclesiae catholicae Ro. 91. 8. E D. Erasmi opera Bas. 4. fol. Espencaeus in ●itū par 68. Idem de Continentia 4 F. Io. Ferrariensis Practica Papiensis Feuardentius in Petrū 600. homiliae par 605 Firmamenta trium ord S. Frācisci Par. 512. 4 G I. de Graffijs decis aureae cascons 604. 4 Ado. Gualandus de morali facultate Ro. 603. fol. Gregorius de Valentia Ingolst 98 fol. Ia. Gretserus de Cruce ibidem 60. 4 Anas Germonius de sacrorum immunitatibus Ro. 91 Io. Gersonis opera fol. H D. Hessi Synodus protestātium Graeciae Stir 93. 8 Heskins his parliament Ant. 66. fol. Hosij opera Col. 84. fol. I Io. Chrysost. a visitatione de verbis dominae Ven. 600. 4 Index librorum prohibitorum Clem. 8. 97 L Liber conformitatū beati Frācisci c. Bon. 90. fol. Llamas summa c. Litaniae preces profide Catholica in Anglia c. Ro. 603 Liber voc exercitium Christianae piet c. Col. 92 M Missalia vetust noua edit 905 fol. Magnum speculū exemplorum Duaci 605. 4. Monumenta ordinis Minorum Salmant 511. 4. N Nauarri Enchiridion Wirce 93. O Onuphrius de praecipuis vrbis Ecclesijs Col. 84 Oleaster in Pentateuchum Onus ecclesiae Ant. 68. fol. P Posseuini Apparatus sacer Ven. 603. fol. Pontificale Romanum vetust Ven. 520. fol. Idem Romae 1595. fol. Proctor his way home to Christ. 8 Pistorius contra Mentzerum Peraldi summa virt vit Ant. 71. 8. Alb. Pighius decontrov in com Ratispon 42. 49. 8 R Rhemes testamēt at Rhemes 82 S D. Stapleton doctrin princip Par. 79 fol. Simancae Institutiones cathol Vallisol 55. fol. T Tolleti instructio sacerdotum Ant. 603. 8 H. Tursellinus de virgine lauretana Mag. 601. 8 V Vi●aldi Candelabrum aureum Brix 95. 4 Vincentij ferrariensis prognosticon 4 Vasquez de cultu adorationis Mog 601. 8 W Watsons quodlibets 4 Z Lae. Zecchius Summa moralis theologiae de casibus conscientiae Brix 98. 4 Ludouicus Viues de causis corruptionis artium Les voyages de Sr. de Villamont A Arras 1605. Catalogus reliquiarū Indulgentiarum in 7. Ecclesiis vrbis Manuscript Other Authors alledged not popish or but in part Augustinus Concilia per Crab. Col. 57. fol. Eadem per Bininum Col. 606. fol. Cābdeni Britannia Lond. 607 Colloquium Ratisbonēse 4. 600. Epistolae Iesuiticae 601. 8. Euangelium Romanum 600. 8. Centum grauamina Germanorum 4 Hospinianus de Templis Tig. 603. fol. Harmonie of confessions 4 Zuinglius Cyprianus A SERMON PREAched at the Crosse. IEREMIAH 51.9 We would haue cured Babel but shee would not bee healed let vs forsake her and goe euery one into his owne countrey for her iudgement is come vp into heauen and lifted vpto the cloudes THis is not spoken in person of the Angells that were set ouer Babylon as some thinke for Angells haue no charge of curing mens soules they mourn for mens sinnes and reioyce at their conuersion a Lu. 15. 7 10. they guarde their bodies b Psal. 34. 7. and carry their soules to heauen c Luke 16. 22. but the curing and conuerting of the soule hath God delegated to his Prophets being men like our selues that so hee might make man to loue man seeing the hath made man a sauer of man Neither is it the speech and protestation of hypocriticall and fained friends who say thus to Babel to make a great boast of their little loue tho some hold so whose iudgement otherwise is of great respect for the reason heere giuen is too good and the cause too diuine to proceede from a profane heart Her iudgement say they is come vp to heauen c. But rather it seemeth to be the voice of the true Church shewing their loue to Babell and their longing desire to haue done good to their soules Bring balme saith the former verse if shee may bee healed Heereunto the Church answereth For our parts Wee woulde haue cured Babell but shee could not bee healed we did our indeuours but found her incurable therefore now seeing we can doe her no good let vs looke to our owne safetie let vs forsake her goe euery man to his owne Countrey For now we see God will take the matter into his owne hands seeing man cannot heale her hee will destroy her Her iudgement is come vp into Heauen and lifted vp to the cloudes The particulars considerable in this Text● be 4. 1. The Churches loue to her very enemies manifested in her desire to haue healed them Wee woulde haue cured Babylon 2. The malitious nature and incurable state of Babel causing a comfortless issue of the Churches labours Shee cannot be healed 3. The Churches dutie vpon consideration of her obstinacie and incurablenesse namely to lose no more labour vpon her but to abandon her and looke to herselfe Forsake her and let vs goe euery man to his owne countrey 4. What becomes of Babylon being incurable and forsaken of the Church what further remaines for her Vengeance and destruction from God her iudgement is come vp into Heauen c. All these are true in a double sense namely both in the literall Babylon and in the mysticall There is a Babell spoken of literally vnderstood in the old Testament there is a spiritual Babylon mystically meant in the Olde and literally in the New Testament Both are spoken of in this place the one historically and literally the other allegorically and in a mysterie and this interpretation is not without warrāt for it is ordinary with the Prophets in the old Testament when they speake of matters literally true at that time in vnder them to point at further matters of a more spirituall and higher nature For howsoeuer to destroy the literall and historicall sense of the olde Testament with some old and many late writers that be Papists is worthily cōdemned by the Church as iniurious to Gods word Yet the literall sense once layd we may then warrantably extend the text to the allegoricall sense as far as we see the holy Ghost in the New Testament to goe before vs or to giue vs leaue Thus Peter makes an allegory of Noahs Arke and makes

conscience that he hath done al he can possibly for our healing til which time no man may forsake another especially no christian forsake another and least of all a priuate man forsake a Church Fourthly and lastly if they will needes leaue our Church whither will they goe To leaue one thing for another no better is seely but for a worse is folly and madnes But they will say they leaue vs to take the better then shew me a better religion and a better Church then the Protestant Churches of Europe are and the religion amongst them You will not go to the Lutheranes for they you say are worse then we much lesse to the Papists for they apparantly are worst of all whither then wil you go to the Church of the Lowe-countries but they are of our confession wil you go to the Churches of France but they are of our confession will you goe to the Church of Geneua or the free Cities of the Empire but they are of our religion will you goe to the Church of Scotland to the Cantons of Switzerland to the States Princes of Germany but they are all of our confession and so professe themselues to bee q See the harmony of confessions Looke ouer all Christendom and you shall not finde a Church that condemneth ours nor any that is not of our religion nor any one but that professeth it self to be of the same confession with vs and not to differ from vs in any substantiall or fundamentall point Whither then will you go or what remaines for you to goe vnto but vnto your corners conuenticles where you are your owne caruers your owne Iudges your owne approuers but haue not one Church in Christendome to approue you So that then it remains it must either be graunted you that you are better then all others and that notwithstanding the Gospell preached thus long since the reuealing of Anti-christ there is not one true Church in the world but your selues or els you must grant that ther is no better Church for you to go vnto if you forsake vs. Therefore play the wise mens part forsake not our church til you can shew a better And tel vs not of France Scotland Geneua Zurick Basil c. for they be all ours and not yours they wil do all approue vs as a glorious Church and condemn you as factious and sohismatical And seeing you can finde none better all things considered haue none to fly to but your selues who are the parties now in question therfore no fit Iudges of the matter looke well about you and if vnaduized zeale haue caused this bitter separation then by your returne make vp that breach againe which by your reuolt you made in our Church Returne againe into the bosome of the Church aske pardon of that your Mother who brought you forth children of light Come ioyne with vs against the Papist the common enemy who by our diuision hath gotten ground vpon vs all Remember Peters answere when Christ asked the Apostles after so many fell from him what saith hee Will you also goe awaie Alas Master sayth Peter Whither shall wee goe thou hast the words of eternall life r Iohn 6. 61 So will you say if true humility and sauing grace possess you when your deere mother in whose wombe you were conceiued and with whose brests you haue bin fed shall ask you after so many reuolters to popery what Will you also goe away Alas whither should we goe from thee thou hast the words and thou hast the Sacraments of eternall life Yea malice it selfe cannot denie but wee haue them and he who gaue them vs grant we may long enioy them Amen And as for you my brethren Brethren I call you because I am sure we had both one mother look well about you and consider of the bitter effectes like to follow vpon this your separation remember that they will all lie heauy vpon you And do not say you are driuen out for if it be the Church if the words of eternal life be here nothing in the world ought to driue you from it Nay your separation was wilfull therefore let your return be voluntarie and til then esteem as basely and censure as sharpely of vs as you list but knowe that for this diuision of Ruben are great thoughts of heart s Iudg. 5. 15. The second sort of men whose practice is reprooued by this doctrine be such as refuse publicke places in the Church and common-wealth and retire themselues into priuate and discontented courses and will not bee employed for the publicke because they pretend the dayes are euil and many sores in our body incurable vnlesse there be other order taken for their healing To these men I would say but two words 1. Are the dayes euill the more need haue they to be amended by each ones helping hand And if wee have any wounds in Church or state more cause hath each one that loues the peace health of Ierusalem to indeuour the present healing therof least they fester and growe worse But secondly are the times euil Nay are they not made euill by thee at least are they not the worse for thee and thy sinnes Who can shew his face and say 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 contrariwise out of a holy and humbled heart confess that seeing thy sins haue made the times worse then els they would haue been therefore thou hast cause to endeuour for thy part to make them better Then set thy shoulder to the burthen and put thy neck to the yoke remembring that euen Babel it selfe is not to be forsaken till it be altogether incurable past al hope But being incurable as here the text saith shee is therfore saith the church Let vs forsake her And now Babell beeing forsaken of the Church what remains to be expected nothing but vēgeance and destruction For her iudgement is come vp vnto heauen c. The 4. point IN these words is laid down the last point namely what becomes of Babel when being incurable she is forsakē by the Church she is made ready for iudgement and destruction Here we may learne amongst many others two most worthy doctrines First what the wicked get by persecuting and banishing and seeking to root out Gods children surely euen nothing but the hastening of their owne destructiō The Babylonians cared not for the Israelites company but as soone as they were gone destruction came vpon Babel Whilst they stay the wicked are spared but when they are gone vengeance breakes

to bee worshipped with the same worship as his diuinity 2. Whether Christs humane flesh be to be worshipped with latria 3. Whether the adoration or worship of latria bee to be giuen to the Image of Christ. 4. Whether to the crosse of Christ. 5. Whether to the Mother of Christ. 6. Howe the Relickes of Saints are to be worshipped So that we see heere is Christ and his Crosse and his Image and his Mother are made 4. seuerall matters of seueral distinct consideration then falling into the particulars for the 2. first questions he argueth them negatiuely but concludes them affirmatiuely touching which two we haue no controuersie with them at this time then comming to the 3. 4. which be these in question touching the Image of Christ whether it be to be worshipped with latria or no he answereth that it seemes no giues such reasons as he nor the world is able to answere but concludes affirmatiuely that it is as I haue set downe namely that Seeing Christ himselfe is to be worshipped with the worship of latria therefore his Image is also to be worshipped with latria So comming to the fourth question which is of the Crosse demaunding whether it be to bee worshipped with latria or no He answereth that it seemes no but concludes affirmatiuely that it is and then giues his reason as I haue aforeset it down ●rom thence drawes his conclusion in these words The crosse of Christ namely that whereon Christ was crucified is to be worshipped with latria for two causes both for the representation or resemblance it hath to Christ as also for that it touched the bodie of Christ But the signe of that Crosse or a crucifixe of what matter soeuer is to be worshipped with latria onely in the former respect These be his very 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 be worshipped with latria but onely with an inferiour worship called hyperdulia and marke what wodden arguments are giuen for it One Shee is a reasonable creature therefore must not be worshipped with latria Lo shee must not because she is a reasonable creature and yet the crosse shal which is vnreasonable dead Another A crucifixe is like to Christ therefore it shall bee worshipped with latria But is not she liker to Christ then anie crosse can be A third the crosse did beare CHRIST and did touch his bodie therfore it must bee worshipped with latria But did not she beare him and touch him and his blessed Bodie in a farre more excellent manner then the Crosse either did or could See what pittiful arguments be here brought to fortifie this damnable Idolatry Who could think that so great learned doctors should thus childishlie dally with holie thing and be so blinded in their vndestandings But this it is to bee 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 saith Aquinas they are spoken to the cross What can bee saide 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 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 new and later editions reformed and purged as they pretend and printed within these fewe yeares And which is more euill whereas some thirty yeares agoe all Aquinas was reuiewed at Rome by commandement of Pope Pius Q●intus and purged and altered as they thought good and so printed yet had not the Pope so much grace in him nor so much zeale of Christs glory 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 is 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 cōdemned this doctrine nay what popish Doctor approued by their Church hath reproued this doctrine or taught and written the contrary Which wher they or anie other that take their part shal not be able to shew I contrariwise to make it manifest to all the world that this wound is not healed but ra●kles deeper spreds further will shew out of their latest and 〈◊〉 writers that this their doctrine is rather made worse then any way reformed To this end let the Reader bee pleased to marke the words of a great Doctor of theirs well approued amongst them 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 viii hath these words But what do wee speake so much of the Crosse Ioh. Chryso●t a visitatione de verbis dominae tom 1. lib. 6. cap. ● seeing there is nothing vsed in the passion of Christ that is without honour the na●iles 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 we worship the Crosse it selfe which inasmuch as it represents 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 pray vnto it as vnto him that was crucified on it and do repose the hope of our saluation vpon it heereupon the Church singeth in the liturgie 〈◊〉 words of the Crosse All haile ô Crosse our onely hope in this time of ●ent do thou increase righteousnes in good men and grant pardon to sinners c. Lo● heere is a peece of refined popery indeed we worship the Crosse saith he as Christ wee speake to the Crosse it selfe we pray to the Crosse it selfe as well as to him that died on it and hee confesseth freelie that the prayer in the liturgie or masse booke is not made to Christ but to the Crosse it selfe From hence I gather these two conclusions