she be not theÌ„ how she can be the true Church which is so wounded and will not be healed If they doe not teach and practice so I will yeeld the Cause And hee that can shew me that either she is healed since or beeing not healed how she can be the true Church I shall willingly heare him and thank him I desire all that professe themselues Papists or their fauourers not to be so wilfull as to condemne what they know not but onely to giue it reading and then iudge as they see cause Wright in his Articles layeth to our charge many strange Paradoxes as that wee are all Atheists and Infidels by our doctrine that wee are bounde by our doctrine to doe no good workes and many such And Kellison in his Survaies thrusts vpon vs that wee deny Christ to bee the onely Sauiour and Judge of quicke and dead and many such abhominations all which we renounce and detest yet do what we can we must haue them layd vpon vs and our Writers teachers haue their speeches wrung and wrested beyond their meaning to make them sound that way I dare appeale to the iudgement of Gods Church and all Iudicious Readers heereof that I haue not done so with them nor taken vantage of their words when it 's apparant they meant otherwise but charged theÌ„ onely with such points of doctrine and practice as themselues cannot deny but to be their owne and that not of one or two but for the most part generally received Commending it to thy reading and my selfe to thy prayers I leaue vs all to Gods blessing At the Temple May 21. 1608. Thy brother in the Lord W. Crashawe The names of the Popish Authors produced in this Treatise together with the impressions heere vsed A. AQuinatis summa Ven. 509 Idem Antuerp 85. Fr. Agricola de verbo dei c. Leod. 97. 8 Cor. Agrippa de vanitate scient B. BReuiarium RomanuÌ„ vetust Idem 92. 4 Bernardini de Busto Manuale Lugd. 511. 4 Idem Colon. 607. 4 Bellarmini opera Ingolst 601. fol. Bernardi Morlanensis poemata 607. 8 Brigittae reuelationes 517. Nuremb fol. Bonauenturae opera Romae Cl. Bonarscij Amphitheatrum honoris c. 605. 4 C. Geo. Cassandri Consultatio Covarruvias variarum resolutio num Corpus Iuris Canonâ—ci per 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 thesaurus catholicus Col. 99. fol. Costeri Enchiridion controuersiarum c. Col. 600. 8 Alp. Ciaconus Apologia pro Traiano c. Ro. Caietanus in Aquinatis summaÌ„ Ant. 68. fol. â—h de Combis compendium theologicae verit Lugd. 79 B. Corradus Quaestiones cas cons Ven. 600. 4 H. Cuickij speculum concubinariorum c. Lov. 600. 8. D Decretalium sextus St. Durantus de ritibus ecclesiae catholicae Ro. 918 E D. Erasmiopera Bas 4. fol. Espencaeus in TituÌ„ Par. 68. Idem de Continentia 4. F. Io. Ferrariensis Practica Papiensis Feuardentius in Petrum 600. homiliae Par. 605 Firmamenta trium ord S. FraÌ„cisci Par. 512. 4 G I. de Graffijs decis aureae cas cons 604. 4 Ado. Gualandus de morali facultate Ro. 603. fol. Gregorius de Valentia Ingolst 98. fol. Ia. Gretserus de Cruce Ib idem 60. 4 Anas Germonius de sacroruÌ„ immunitatibus Ro. 91 Io. Gersonis opera fol. H D. Hessi Synodus protestaÌ„tium 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 Conformitatum beati FraÌ„cisci c. Bon. 90. fol. Litaniae preces pro fide Catholica in Anglia c. Ro. 603 Liber voc exercitium Christianae piet c. Col. 92 M Missalia vetust noua edit 905 fol. Magnum speculum exemploruÌ„ 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 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 de controv in Com. Ratispon 42. 49. 8 R Rhemes testameÌ„t 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 Mog 601. 8 V Viualdi 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 conscieÌ„tiae Brix 98. 4 Ludouicus Viues de causis corruptionis artium Catalogus reliquiaruÌ„ 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. CaÌ„bedeni Britannia Lond. 607 Colloquium RatisboneÌ„se 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. We would haue cured Babel but shee would not be healed let vs forsake her and goe euery one into his owne countrey for her iudgement is come vp into heauen and lifted vp to the cloudes THis is not spoken in person of the Angelles that were set ouer Babylon as some think a Dion Carthus in hoc cap Hoc secundum GlossaÌ„ est verbum Angelorum sanctoruÌ„ qui ad custodiaÌ„ Babylonis fuerunt delegati quasi dicerent curare voluimus Babylonem sed non est sanata c. Et idem ipse Carthus tenet in moralitate eiusdeÌ„ capitis for Angells haue no charge of curing mens soules they mourn for mens sinnes and reioyce at their conuersion b Lu 15. 7. 10. they guarde their bodies c Psal 34 7 and carry their soules to heauen d Luke 16. 22 but the curing and conuerting of the soule hath God delegated to his Prophets being men like our selues that so he might make man to loue man seeing he 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 respecte e Zuinglius in annot suis â—uper complan in Ierem. super haec verba 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
argument is easily framed but I beleeue not so easily answered Poperie teacheth there lies no appeale froÌ„ the Pope r CoÌ„mâ—â—iâ— opinio caâ—oâ—istarum doctorum and here teacheth that their lies appeale froÌ„ God But in reason he and themselues grant he from whom no appeal can lie is greater then he from whom one may s Decret caus 2. quaest 6. cap. 9. prouocandum est ad eos Iudiceâ— vbi est autoritas maior Ergo by popish doctrin the Pope is greater then God This conclusion is ineuitable if their doctrine be true Againe here it is taught that we may appeale from God to the Virgin Marie If that be true let them answere this argument He vnto whom appeale doth lie from another is greater then hee from whome it is made this is their owne doctrine t Pet. Mathaeus in comment suis super constitut 2 Pij â— pag. 120. lege tum pontificia tum ciuili decretum esse scimus appellationem non deuolui â—isi ad superiorem l. praecipimus C. de appellat appellationem illam ratam haberi qua à Minore ad Maiorem appellatur ergo appellamus a Concilio ad papam noâ—â—contra But from the Lord God appeale doth lie to the Virgin Marie Ergo shee by popish doctrine is greater then God If this conclusion be heresie and blasphemie then Bernarâ—ine de busto his bookes are to bee burnt and yet they are both allowed and commended by the Romish Church v Bernardinus de Bustis scripsit de excellentijs Reginae Caeli CoÌ„mentarium siue vberrimum cruditissimum rosarium complures alios sermones plenos pietatis bonarum rerum sic Posseu in apparatu sacro to 1. Litera B. But let vs go forward Thirdly here it is taught that God hath diuided his kingdome with a creature euen with a woman This being true here wee learne many pointes First the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie Reginam Coelorum the Queene of heauen w Vide Missalia Breuiaria officia vltima correctissima for shee that hath gotte possession of the halfe of Gods kingdome may well and worthily be held the Queene of heauen Secondly heere is a verie good reason why the Church of Rome keepes the Bible from the vulgar people and will not haue it divulged in their Mother tongues for if they had it in their owne tongues they would startle at this doctrine and when they hearde it deliuered in Pulpit that God had diuided his kingdome would soone haue sayde that is false doctrine for the Psalme sayth The kingdome is the Lords x Psal 22. 29. and Dauid in his thankesgiuing at the preparation for the Temple building confesseth to God Thine O Lord is greatnesse power and glorie aeternitie and Maiestie Thine O Lord is the kingdome and thou excellest ouer all y 1. Chron. 29. 11. and if the Frier had obiected that the kingdome indeede is Gods yet not so but he may diuide it to another then they would haue aunswered that cannot bee for hee himselfe saith I am the Lord c. My glorie I will not giue to another z Esay 42. 8 and if hee still obiected that was true in the olde Testament when there was none capable and worthie of this honour because then the Virgin Marie was not they would readily aunswere that in the newe Testament after the Virgin Marie was and after shee was the mother of Christ Christ her sonne speakes to God his Father but not to her his Mother Thine is the kingdome powre and glorie a Matth. 6. 13 The kingdome is Gods and how longe not till shee bee assumed and crowned in heauen as they say but for euer and euer And whereas they further teach that hee hath kept Iustice to himselfe but commited mercie to his Mother they would crie out vpon that doctrine and him that taught it and tell him that they finde it sixe and twentie times in one Psalme that Gods mercie indureth for euer b Psal 136 in euerie verse and that his mercie is ouer all his workes c Psal 145. 9 if ouer all then ouer her also or else shee is not of his making and if his mercie bee vpon her without which shee could neuer haue beene saued then how dare any say that Mercie is Hers and not Gods and if mercie bee Gods and that mercie of his endureth his not for the time of the olde Testament oneâ—y but for euer Then it is foule and false doctrine to say that now since Christ God hath resigned vppe mercie from himselfe to a creature thus would the people come vpon him that taught this doctrine and vppon the Romish Church that alloweth it and therefore doth not that Church wisely to keepe the people from reading the holy Scriptures Thirdly seeing it is doctrine currant in the Romish Church that God hath giuen vp mercie from himselfe to the Virgin Marie here is a good defence of their Ladies Psalter d Vide officia Psalteria beatae Mariae Virgin is cuiuseun que generis seu impressionis wherein they turne the Psalmes from Dominus to Domina from GOD to our Ladie and when Dauid saith Lord haue mercie on mee they say O Lady haue mercie on mee and in thee O Lady is my trust They say this was compiled by Bonauenture e Bonauenturae opera omnia excusa fuere Romae in Vaticano in parte 2. inter alia est Psalterium beatae Mariae virginis ab ipso coÌ„pilatuÌ„ haec Possev in apparatu sacro litera b. 10. i. but tho hee liued in ill times f Circa annuÌ„ 1272. in concilio Lugdunensi sub Gregorio 10 Bonauentura obijt Possev in loco citato yet his other writinges giue cause to hope hee made it not for hee saieth that wee must take heede we so inlarge not the excellencie of the Mother that wee diminish the glorie of the sonne g Ex Perkinso in suo problemate pag. Sure hee that sayde so would not bee so lauish and carelesse of Gods glorie as to turne the Psalmes from him to a creature Fourthly here wee see the reason why the Popish Synagogue do maime the Lords prayer leauing out the conclusion For thine is the kingdome and power and glorie for euer and euer h See the Rhemish Testament in Mat. 6 and Luk. the 11 al their Misâ—als breuiaries Maâ—uals allowed priâ—ers in all which they cut short the lords praier leauing out the wordes of the conclusioÌ„ for thine is yâ— kingdom c. For if the kingdome bee diuided then it is not all his for euer no maruel therefore though they will haue their Pater noster in Latine for their common people for if it were in English there is none so simple but would see their vngodly dealing But to conclude leauing this robberie and sacriledge in cutting off part of the
find such in our religion he that can shew me either of these I will be his Conuert To this end I haue presumed to present it first to your Honour and vnder your honorable name to the worlds viewe not only as a testimonie of the loyaltie loue and dutie I owe your Honour for your many particular honorable fauours but especially for that we to our ioy do find and the Papists to their grief doe feare that God hath hath raised vp your Honor in these declining and desperate times for so hath Poperie made them to defeat their deuises to countermine their plots and to make them the instruments of their own ruine fit therfore and worthy to be the patron of that Treatise which is a discouerer of theâ—r spiritual impieties And surely right Honorable the churches hope ouer the Christian world is that God hath ordayned his Ma. of England to be the means by the aduise assistance of your Hon. others like you wherof God send vs more to giue the whore of BabyloÌ„ hir last blow wherof she shall neuer recouer which most worthy worke as God raised vp your honorable Father of happie memorie to begin Gretserê° a Iesuite was suffered to write within these 2. yeares that we rackt and tortured Garnet euen neere to death to make him confesse himself guilty of the powder treason but he did not so we hauing no proof haÌ„gd him onely for being a priest and not for it And that OueÌ„ his man was puld in pieces on the racke and when wee had so killed him then wee gaue out hee had killd himselfe with a knife But for the 1. wee appeale to publicke records and the worlds knowledge and for the second there yet liue witnesses whose eies saw the woundes and bloudy knife and whose eares heard him freely and penitently confesse hee did it with that knife to escape the racke which hee sayde hee feared but had neuer tasted So hath he your Lordship paternarum virtutuÌ„ cur non etiam dignitatuÌ„ ex asse haeredeÌ„ to accomplish and bring to perfection The Father of mercie and the Sonne of consolation be praysed for euer for sending such a father and such a sonne to bee the Children of the Church of England Go on noble Lord with courage and constancie and this worke of God shall prosper in your hand To this end the same God assist strengthen and protect your Lordship and the blessed Father for the blessed Sonnes sake double vpon you his holy and blessed Spirit wherto I am sure all good Christians will say Amen With Your Lordships deuoted seruant in Christ WILLIAM CRASHAVVE Magna est veritas praeualet The XX. Wounds found to be in the body of the present Romish religion in doctrine and in manners Proued in this Sermon not to bee yet healed 1. THe Pope is a God the Lord God and such a head of the Church as infuseth spiritual life heauenly grace into the body of the Church pag. 53. c. 2. The Pope hath done more then God for he deliuered a soule out of hell pag. 57. c. 3. God hath diuided his kingdome with the Virgine Marie keeping Iustice to himselfe but committing and giuing vp his mercie to her so that a man may appeale from him to hir pag. 60. c. 4. The Popes decrees bee equall to the Canonicall scripture pag. 69. c. 5. The Christian Religion is founded rather from the Popes mouth then from Gods in the Scripture pag. 71. c. 6. The holy Scriptures are therefore of credit and to be belieued because they are allowed and autorized by the Pope and being by him authorized they are then of as good authority as if the Pope himselfe had made them pag. 73. c. 7. Images are good books for lay men and better easier then the Scriptures pag. 80. c. 8. An Image of God or a Crucifixe or a Crosse are to be worshipped with the same worship as God and Christ with latria that is diuine worship pag. 82. c. and that we may speake and pray to the Crosse it selfe as we do to Christ 9. Frier Francis was like to Christ in all things and had 5. wounds as Christ that did bleede on good-Fridaie yea he did more then Christ euer did pag. 96. c. 10. The Pope may and doth grant Indulgences for a hundred thousand yeares and giue men a power to redeem soules out of Purgatory pag. 103. c. 11. The Pope may annexe Indulgences for many thousands of yeares to such beades Crucifixes pictures and other like toies that are hallowed by his hands pag. 107. c. The popish Church baptizeth bells pag. 115. c. 12. The Pope denieth the Cup in the Sacrament to the Laitie tho Christ ordained the contrarie pag. 120. c. 13. The popish Church alloweth many sorts of sanctuaries for wilfull murder pag. 122. c. 14. Romish religion publickly tolerates and permits Stewes and takes rent for them pag. 132. c. 15. By the Popes lawe he that hath not a wife may haue a CoÌ„cubine pag. 141. c. 16. Some men had better lie with another mans Wife or keepe a whore then marry a wife of his owne pag. 143. c. 17. Priests in popery may not marry but are permitted to keep their whores vnder a yeerely rent pag. 147. c. 18. Such Priests as be continent and haue no whores yet must pay a yearely rent as they that haue because they may haue if they will pag. 150. c. 19. Their Liturgie is ful of blasphemie their Legend ful of lies their Ceremonies of superstition pag. 153. c. 20. A generall corruption of manners in all estates pag. 156 c. To the Christian Reader whosoeuer be he a true Catholicke or a Romish TO prevent all misconceits that might arise vpon the so late coÌ„ming forth of this Sermon so many weekes expected I desire thee good Reader be satisfied the cause thereof was a long vnlooked for journey And now that you haue it let me desire all men in the reading iudging therof to deale with that ingenuity and sinceritie as I haue endevored in the writing of it My coÌ„science speakes for me I haue forged no new Author I haue falsified none I haue corrupted none I haue to my knowledge misalledged none I haue taken no proofe vpoÌ„ bare report nor haue I produced our men to proue what I lay against them nor is there one quotation of any Authour of theirs which I haue not diligently perused afore-hand and the whole scope of the place If any should thinke of answere I desire him let passe all personall rayling and by-matters and come directly to the points in issue which be these 1 Whether the Church of Rome teach practice in these xx or xxi points as I haue charged her withall or no. 2 If she do whether they be healed of these wounds as yet or no. 3 If
place is better for him where he comes and when he is gone his memory is blessed his vertues praysed his name honored his person loued CoÌ„trariwise the wicked Extinctus amabitur idem leaues behind him the stink of his vngodliness monumeÌ„ts of his pride his cruelty his wantonness Come say they let vs leaue som token of our pleasures in euery place b Wisd cap. 29 Thus euery place is worse for him while he staies and his memory rots when he is gone Let vs learne of Gods Church here so to behaue our selues in all places where wee liue or where wee come that the good may be helped and the euill healed by vs that we may be able to say Them I found good I encouraged whom I found sinfull I would haue healed Thus shall we be honoured while we are there praysed when wee are gone and euer loued and blessed both of God and good men and the mouth of wickednesse shall be stopped And thus we haue the particular good they wisht to Babylon namely her curing that is her conuersion and saluation Touching which healing of Babylon there be three particular circumstances implied in these words namely who they would haue healed how whom The first is Who they be that would haue cured Babylon the Text saith We would that is not the Prophets alone or the people alone or the Princes alone but Wee that is all together the Prophets would as wee may see in Daniel and Ezekiel c See their prophecies the Princes would as wee may see in SHIDRAK MISAK and ABEDNâ—GO d Dan. cap. 3. Noble young Gentlemen of Israel and the people would haue cured her as is plaine both here and in the 137. Psalme Where wee may learne that howsoeuer properly and peculiarly and more principally it is the office of the Minister Yet it belongs also to euery Christian to performe the duties of holy and spirituall edification to them with whome hee liues for their spirituall good Not onely the Prophets here would haue cured Babylon but euen those three young gallants being noble Courtiers gaue a worthie example to all of their age and ranke of admirable courage and constancie in Gods cause chusing rather to die then deny their God and worship an Idoll checking the Kings impietie and condemning his idolatrie to his face rather like Prophets then Courtiers Such were their speeches and such their sufferings their words so wise their sufferings so valorous and all for their God that this alone had been sufficient to haue cured Babell had she not been incurable Oh happy kingdome where be such Nobles and blessed that Court that cherisheth such Courtiers the diuell should neuer haue his church where God hath but his Chappell if it were thus in Christian kingdoms The people also had their hand in this good businesse they ceased not in all the time of their captiuitie to vse all the meanes they could to bring Babel from her gentilisme and Idolatry and therefore here are bolde to affirm when she is at the point of her destructioÌ„ We for our parts are no way guilty of it nay if she would haue beene ruled by vs she had neuer come to this for Wee would haue healed her But how woulde they haue healed her may some say what meanes vsed they it is soone sayde Wee would words are cheape But gaue they Babell nothing but sweete wordes Certainely they were carefull to vse all good meanes which especially are these 3. Instruction Example Prayer 1. By continuall instruction laying open their errors discouering their impyeties and laying before them the excellency of true religion 2. By their continuall example practicing their own religion euen before their very faces not fearing their scornes and rebukes no not the contrary lawes made purposely against them as we may see in the example of Daniels thrise a day praying to his God towards Ierusalem e Dan. 6 10. the people also in midst of their mirth would weep when they remembred Syon f Psal 137. 1. 2 and would cast away their musicke and depriue themselues of all comforts when they remembred the desolatioÌ„ of their religion Which practices did no doubt amaze the Babylonians and had bin sufficient to haue driuen them into deeper and better coÌ„siderations had they not been incurable and it is to be hoped that the sight hereof did good on some of them 3. They endeuoured to heale them by their prayers praying continually and desiring God to heale them for as the Parent is sayd to blesse his child by praying to God to blesse him g Gen. 27. per totum 48. 15 c. to 21. so one may be sayde to heale another by praying that GOD may heale him And that they did this dutie is no question for it was so commanded them by the Lord Seeke the prosperity of Babylon pray to the Lord for it h Ierem. 29. 7 By these meanes they endeuoured the curing of Babylon tho they were no Prophets and by these means may one priuate man further the saluatioÌ„ of another Thus euery good man is as it were a litle pastor to his neighbour and happy were it for the Church of God if all priuate persons would performe these duties one to another The third last circumstance is whom they would haue healed the Text answereth Babel where wee obserue two points First that the Israelites aymed not at the conuersion of the great ones and men of State only but euen at all the people of Babell Whereby it is apparant they sought not themselues for then they would haue fisht for the great ones onely or especially as doe the Iesuites and craftier sort of Friers at this day i See Watson in his Quodlibets often but they sought the saluation of soules which they knew to be all alike before God For they had learned afore they came at Babel that euery soule is Gods the soule of the sonne as well as of the father k Ezech. 18. 4. and consequently of the subiect and seruant as wel as of the king and Commaunder and the meanest mans as well as the mightiest and therfore they endeuoured the conuersion of all The godly and conscionable Minister must heere learne to haue care of the least and poorest soule in his parish considering it is as deare and precious as the best For as good haÌ„ds made it as the best l Pro 22. 2. as precious bloud was shed to saue it as for the greatest mans on earth m Gal. 3. 28. 14 Therfore let them not bee like those proud spirits and carnall minded men that thinke ordinarie parishes not worthy of them and therefore will preach no where but at the Court or in great solemne assemblies nor like those who in their parish will be acquainted with none conuerse with none coÌ„fer with none visit none but the rich and mighty but as for the poore they may liue die as they can
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 coÌ„tra 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 Å¿ Crux Christi ex coÌ„tactu ad meÌ„bra 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 Antuerpâ—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 Pâ—j quintj Pont. Max. autoritate in locis plurimis tam in textu quam in commentarijs restituta sunt Romae excusa 1570. expuncta sunt varia ex eisdeÌ„ 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 Luâ—itan theologus professor CistercieÌ„siâ— 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 eadeÌ„ 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 etiaÌ„ 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 represeÌ„ts 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
her pollution Therefore let the holy Ghost make the conclusion and giue vs our last lesson Go out of her Reuel 18. 4. my people and be not partakers of her sinnes lest you receiue of her plagues From both which good Lord deliuer vs. Amen And thus much for the kingdome of Antichrist There is also another mysticall Babylon and that is the kingdome of sinne the throne whereof is in this world for hell is the place of execution rather then of sinning of this also is this text verified for we do naturally without grace so loue this world that though we find it miserable and confused yet by our sensualitie and daily deuising and practising new pleasures we endeuour to heale it and to make it a paradise and they that are bewitched with it would here set vp their rests But when all is done that can be it cannot be healed but it is still a very Babel of confusion and disorder a miserable world a vale of teares and a sea of trouble and turmoile to whosoeuer hath the sweetest portion of it Therefore though we be in it yet let vs vse it as though wee 1. Cor 7. 31. vsed it not let vs not set our hearts vpon but let vs forsake it and goe euery one to his owne countrie that is to our blessed inheritance the kingdome of heauen that is a Christian mans countrie for as for this world her sinnes are so vile that her iudgement is gone vp vnto heauen and God will assuredly destroy it But there is a better world euen an inheritance immortall 1. Pet. 1. 4. vndefiled that fadeth not which is reserued in heauen for vs hereof wee are borne heires by grace in Christ Therefore forsaking the wicked Babylon of this world in our hearts and affections seeing it is past cure let vs aspire after that and long to haue our parts in it Now there are also besides these two great Babels certaine other little pettie Babylons namely incurable sinnes amongst vs which are Babels or at least daughters of Babylon and sprigs of that cursed roote As 1. That great sacriledge and Church-robbing committed by Impropriations in which case at this day almost halfe of this kingdome is whereby it comes to passe aboue any other one meanes that an ignorant and vnteaching Ministerie is set ouer a great part of our people which is the sourse fountaine of all other euils in our Church this is a deep wound yet once was it curable enough namely when the Abbies were first dissolued and since was it curable enough but now alas how incurable it is and by the craftie plots of the diuell how incurable it is made more and more hee obserues but little that sees not Oh happie he that can say in his conscience I would haue cured this daughter of Babel and happie also hee though not so much that hath had no hand in making this wound incurable such plots and deuices arise out of hell and heauen will confound them though the earth for a time beare the burthen of them Meane time vnlesse the Kings Maiestie vouchsafe to take the matter into his hands and to heale the wounds that he neuer made otherwise it is incurable or as the Kings euill to be healed by none but by a King till then wee may say with griefe of heart It is an impe of Babylon that will not be healed 2. The vngodly Playes and Enterludes so rife in this nation what are they but a bastard of Babylon a daughter of error and confusion a hellish deuice the diuels owne recreation to mock at holy things by him deliuered to the Heathen from them to the Papists and from them to vs Of this euill and plague the Church of God in all ages can say truly and with a good conscience wee would haue healed her The ancient Fathers in the time of the Primitiue Church spared no paines to discouer the vilenesse and vnlawfulnes of them g 〈…〉 tullian Cyprian Chrysostome c. in these latter daies many holy and learned men haue laboured by preaching writing and conferring to haue healed them and neuer was there Diuine of note and learning that I know that durst so farre prostitute his credite as to write for them They know all this and that God accounts it abomination for a man to Deut. 22. 5. put on womans apparell and that the ancient Fathers expound that place against them h Cyprian Chrysost Sexta Synod in Trull Can. 62. they know that Cyprian resolued being asked the question i Cyprian in Epistola 61. Oh that all Players would reade that Epistle and regard it that a Player ought not to come to the Lords table and that hee that teacheth children to play is not an instructor but a spoiler and destroyer of children they know they haue no calling but are in the State like warts on the hand or blemishes in the face they know that therefore they are faine to shroud themselues vnder such shelters as at the houre of death and day of iudgement will proue but figge leaues they know they are defended with the same arguments as the stewes in Rome bee and little better defence can be made for them being as they are All this they are daily made to know but all in vaine they be children of Babylon that will not bee healed nay they grow worse and worse for now they bring religion and holy things vpon the stage no maruel though the worthiest and mightiest men escape not when God himselfe is so abused Two hypocrites must be brought foorth and how shall they be described but by these names Nicolas S. Antlings In a Church in London euerie day in the weeke prayers and a Sermon at sixe 〈…〉 e in the 〈…〉 ning a â—â—â—ssed and rare example Simon S. Maryoueries Thus hypocrisie a child of hell must beare the names of two Churches of God and two wherein Gods name is called on publikely euery day in the yeere and in one of them his blessed word preached euerie day an example scarce matchable in the world yet these two wherin Gods name is thus glorified and our Church and State honoured shall bee by these miscreants thus dishonoured and that not on the stage only but euen in print Oh what times are wee cast into that such a wickednesse should passe vnpunished I speake nothing of their continuall prophanenesse in their phrases and sometime Atheisme and blaphemie nor of their continuall prophaning of the Sabbath which generally in the countrie is their play day and oftentimes Gods diuine seruice hindred or cut shorter to make roome and giue time for the diuels seruice Are they thus incurable then happie hee that puts to his hand to pull downe this tower of Babel this daughter of confusion happie he that helpes to heale this wound in our State but most happie that Magistrate who like zealous Phinehes takes some iust vengeance on that publike dishonour laid vpon our Churches But if we be negligent in this cause of God then hee himselfe will take the matter into his owne hand whose Church whose religion whose holy ordinances and most holie name are daily prophaned by them for as their iniquities are hainous and their basphemies against heauen so doubtlesse their iudgement is gone vp vnto heauen and lifted vp vnto the cloudes So wishing their repentance I proceed 3. The horrible abuse of the Sabbath day in this citie and ouer this kingdome in some places by Faires and Markets by May-games and Moricedencers by Wakes and Feasts in all places almost by buying selling bargaining in this citie by cariages in and out by selling betimes in the morning and after dinner by playing in the streetes and in the fields Oft hath this bin complained of and some haue endeuoured to heale it but it is an Impe of Babylon that will not be healed but rather it creepes as a canker thorow our whole State from the foot to the head But let vs take heed for it will eate out the heart and life of a State euen this one sinne Did not our fathers Ierem. 17. thus saith noble Nehemiah and therfore God brought Nehem. vlt. all this euill vpon vs See captiuitie destruction and desolation of a goodly and flourishing setled kingdome for the publike prophaning of the Sabbath O therfore happy he that puts to his helping hands to heale this wound which yet is curable enough if we would do our duties for the Commandement The fourth CoÌ„mandement is thou all within thy gates keep my Sabbath Now who is there within this Realme but is within the gates of the Kings house who within this Citie but within the gates of the L. Maior who any where but is of some mans familie and within some mans gates If then Fathers and Magistrates would looke to all within their gates this sinne could not bee so grieuous this wound not so wide and desperate as it is Therefore you my L. Maior bee exhorted to attempt the healing of this wound in your yeare set before your eyes the noble example of worthie Nehemiah it will excite you to this holy dutie and Nehem. then at the end of your yeare you may with the comfort of a good conscience say with him Remember Nehem. vlâ— 19 me O my God in goodnesse according to all that I haue done for this people But if wee still neglect this cause of God and suffer his Sabbath daily thus to be prophaned then let vs look for nothing but continuance and increase of these grieuous plagues that haue so long lien vpon vs and let vs be assured God will take the matter into his owne hands and some way or other get himself glorie vpon vs for he will lose his honor at no mans hand but whosoeuer will not glorifie him in his conuersion he will glorifie his owne name vpon him in his confusion which heauie iudgement that God may turne from vs let vs turne to him c. FINIS
be the voyce of the true Oecolampadius Tremel Iunius Calu. et fere omnes ex Pap. Andr. Capella in suis Comment plerisque ex doctoribus Church shewing their loue to Babell and their longing desire to haue done good to their soules Bring balme sayth the former verse if she may be healed Heereunto the Church aunswereth For our parts Wee woulde haue cured Babell but shee could not bee healed wee 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 Country For now wee see God will take the matter into his owne hands seeing man cannot heale her hee will destroie 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 We woulde haue cured Babylon 2. The malitious nature and incurable state of Babell causing a comfortless issue of the Churches labours Shee cannot be healed 3. The Churches dutie vpon consideratioÌ„ 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 countrie 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 and literally vnderstood in the old Testament there is a spiritual Babylon mystically meant in the Olde literally spoken of 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 warrant for it is ordinarie 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 historical sense of the olde Testament with some old and many late writers that be Papists is worthily condemned 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 go before vs or to giue vs leaue Thus Peter makes an allegory of Noahs Ark and makes that business a type of Baptisme f Pet. 3. 20. 21 g Gal. 4. 24. c. Paul of Sarah Agar saith by them another thing is meant and â—o less saith S. Iohn of Babylon as we shall see heereafter Touching the olde and literall Babylon all those points haue beene long agoe verified vpon her since the Prophet vttred them The Church of the old Testament 1 would haue cured her But she 2 could not be healed therefore shee 3 forsooke her and God 4 hath destroied her And touching the mysticall Babylon the kingdome of Sathan and Anti-christ partlie they are and partly shall bee made good vppon her The Church of the new Testament 1 would haue healed her But 2 she is found incurable therefore when Christendome 3 forsakes her God 4 will destroy her the two first are already performed the third is a doing and the fourth is sure to be fulfilled in Gods good time Of all these in their order Of the olde and literall BABYLON Touching the olde and literall Babylon the The first Point first point is the Churches loue and care of her good in these words Wee would haue cured Babylon COncerning which point all the rest we will not pursue the particular historical maters coÌ„sidering that the history of Babylons carying Israel captiue of their vsage in their captiuitie of their forsaking Babylon and returning home againe and lastly of Gods iust vengeance and destruction of Babylon are so notoriously knowâ—n Therefore we will passe by the story and stand rather vpon matter of doctrine First therfore let vs obserue this generall doctrine namely that a good man loues his very enemies and not desireth onely but euen seeketh their good this did the Church of Israel to their enemies persecutors For these Babylonians had done the greatest hurt to the Church and kingdome of Israel that euer one nation did to another for first they inuaded their land vniustly then they besieged and took Ierusalem the seate of the kingdome tooke and slew their kings ouerthrew their Kingdom ruinated their State burnt their Temple defaced their Religion killed whome they would caryed captiue whom they would and so left their land a heape of desolation g Read for this purpose the last chapt of this prophecy together with the ends of the books of kings and Chronicles And yet worse then all this being their Captiues at Babylon there they mockt them in their miserie and scoft at their Religion Come say they you that are these singers and haue had your Kings to bee singers h 2. Sam. 23. 1 Dauid c. you that are these great Psalme-men and haue had your Kings such base fooles as some of them to bee Prophets some Preachers i Salomon â—â— 1. 1. 2. 12. some song-makers k Dauid Salomon Hezekiaâ— c. Come make vs mery with one of your Psalmes let vs haue part of your Hebrewe musicke Sing vs one of your songes of Syon l Psal 137. 3 Psalme 137. The least of these wrongs is heauie to be borne but all put together and especially for a Christian after all these miseries to be mockt for his religion and to see his God dishonored oh how bitter is it to the spirit of a man Yet after all this what do Gods people not only pardon it and put it vp but further doe both wish and seeke their good We would haue healed Thus to doe is a mark of Gods childe and a signe of a true Church For to doe euill for euill and good for good is no more then nature euen the publicans sayth Christ doe so much m Mat. 5. 46 to recompence euill for good is worse then nature it is malice peruerse corruption and therefore sayth Salomon Hee that dooth so euill shall neuer depart from his house n Pro. 17. 13 But to doe good against euill that is aboue nature it is grace and a god euidence of Gods spirit thus doing saith Christ you are the children of your heauenly father o Mat. 5 44. 45 Heereupon for the vse of this doctrine we may see a comfortable euidence that our Church is the true Church of God seeing that wee pray dayly for the Church of Rome which curseth vs and it is very obseruable that whereas the Pope with all solemnity excommunicates and curseth vs