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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

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 the●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 Babylō hir last blow wherof she shall neuer recouer which most worthy worke as God raised vp your honorable Father of happie memorie to begin Gretserꝰ 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 hāgd him onely for being a priest and not for it And that Ouē 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 virtutū cur non etiam dignitatū ex asse haeredē 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 Cōcubine 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 cōming 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 cōscience 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 vpō 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

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

conquerd by vs is not your visible Temple now defaced your publick daily sacrifice ceased and your succession cut off and if you haue any thing left is it not inuisible and in secret corners and what can you alleadge for your religion That you haue manie learned men Alas 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 wisedome their skill in Astrologie interpretation of dreames and other the most secret and supernaturall Sciences of the world do you think it possible that so many learned Doctors can be deceiued nay all the world be in an error and onely you that holde a particular faction and a singular new found religion by your selues should haue the truth amongst you Goe go poore soules and sing the 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 wil say you haue a succession from Noah and haue not wee so too you came from Shem and came not we also from him or at least from som other of Noahs sons You are but one poor branch of Shems roote there be many others lineally descended from him greater nations then you are and do any of them follow your faction Looke into the world at this daie and see if anie nation of all that came from all the sons 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 a●ntient and knowen high-vvaie so long and so well trodden and to take and chuse a singular by-waie of your owne For did not all Nations walke in our waie and was there anie 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 their owne purposes made a publique 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 vvhat though you can pleade continuance of some hundreths of yeares yet vvhat is that to our time for when you can scarce shewe three poore householdes in all the earth of your Religion as namelie in the dayes of ABRAHAM and long both before and after then can we prooue that all the Kingdomes and Nations of the whole earth were of ours Neuer bragge that Abraham is of your religion and therefore you are antient for his Father and his Grand-father were ours and therefore we are elder During the time that you haue had your Kings and Priestes shewe one nation by you conuerted or one that came and ioyned with you of all that time and tho God suffred you for a time yet see how at the last hee hath brought you downe and as you forsook vs and the antient religion which we stil keep maintain so he hath now giuen vs power ouer you to conquer your kingdom deface your religion as it hath deserued therefore neuer labour to bring vs to your noueltie and new fangled religion but rather come home to vs and to the auntient religion of our forefathers neuer endeuour to seduce vs into your secret and schismaticall and inuisible but rather come you into the light sun-shine of our glorious profession neuer tell vs of healing vs heale your selues seely fooles for you haue need as for vs we are well we are far better then Israel can make vs. Thus did Babell cast away the good counsell that the Israelites gaue them and pleased themselues in the like carnall arguments and fleshly conceits as Papists in their poperie other profane men in their carnalitie do at this daie setting these and many more faire glosses on their religion and think thēselues in far better case then the Israelites when God coms to giue the verdite they are sicke and which is worse are past healing Heere we may learn 1. First the pittifull estate of wicked men They are wounded nay they will bee wounded but will not bee healed they will wound themselues but neither can heale themselues nor will let others heale them are not they worthy to perish they are in the fire and neither will come out nor let others pull them out are they not worthy to burne being in prison the doore set open to them and they will not stir to come out are they not worthy to bee slaues for euer they are deadly sicke the Physition comes to them that is able to heale them and they will not heare him are they not worthy to die O deafe adders that stop their eares against the voice of the best and wisest charmers and yet these men are the mockers and scorners of them that bee godly the discouragers of many a man in the waies of God Som seeing their worldly prosperity stand amazed and enuy their estate but alas why should any man do so for if their estate be rightly considered they deserue rather to be pittied then either enuied or any waie regarded Further heere wee may see how it fares with Gods children in this world oft times they must lose their labour when they haue sincerely and zealously endeuoured the conuersion of sinners Israel would haue healed Babel but when all is done shee will not bee healed So saith Salomon Rebuke a scorner and he will hate thee y Prou. 9. 8 No maruell if this be so with priuate men when the Ministers Prophets of the Lord finde oftentimes so little profit of their great labours that they crie out I haue laboured in vaine and spent my strength in vaine z Esay 49. 4 And Ministers may not think much hereat for the Prophet makes that complaint not in his owne person only and his fellow Prophets but euen in the person of Christ himselfe whose labor was much of it lost in this respect For it is apparant in the Gospell how little he preuayled with many of his own nation yea with the learned Rabbines the Scribes and Pharisies a Luke 7. 30 And after all the excellent sermons made all the time before went not Iudas away fuller of Sathan then he came b Ioh. 13. 27 And to conclude did not God himselfe preach from heauen a notable sermon to Cain and was he not worse for it being hellishly inraged instantly after the Sermon ranne out and slewe his Brother c Genes 4. 7 Thus howsoeuer Gods word neuer returns in vaine but prospers in the work whereabout the Lord doth send it d Esay 55. 11. Yet

it is heere apparant that it is not alwaies the sauour of life to life but often of death to death in whose mouth soeuer it is spoken Wee must heere learne not to bee discouraged in our courses of seeking mens conuersions Priuate men to practice the duties of admonition exhortation c. vnto their neighbours that bee out of the waie Nor Ministers to preach the word with all diligence For howsoeuer thy labour may be lost to some yet knowe thy labour is neuer lost before God for be it the sa●●our of life or of death it is a sweete sauour to God sayth the Apostle e 2. Cor. 2. 14. 15. 16. and tho in regarde of men that will not be cured thou hast laboured in vain and spent thy strength in vaine yet sayth the Prophet My iudgement is with the Lord and my worke with my God f Esay 49. 4 And let not the good man of God be too much cast down tho he see little fruite of his great labours remembring that IESVS CHRIST and God himselfe haue lost their labour vppon manie men and heere the Church haue manie yeares endeuoured to cure Babel and all is in vaine For shee will not bee healed And will shee not what then remaines but this that followeth Let vs forsake her c. The. 3. point FOr after all meanes vsed and all in vaine then what should we doe but forsake them that needs will be forsaken of God and haue nothing to doe with them who will haue no fellowship with the Lord This is the third point and touching it there be three points examinable namely 1. how Babel is to be forsaken 2. why 3. whē For the first how is Babel to be forsaken when there is no more hope of curing her the answere is not in loue and affectionate desire to do her good but still the wicked man is to bee pittied still to be loued still to be mourned for still must the godly man wish well to him tho he care not for it but scoffe at all Thus when the Prophet had called vpon the people g Ier. 13. 16. 17 Heare and giue eare be not proud but yeelde and turne and repent and giue glory to God before he send darkeness c. Hee then addeth But if you will not heare and obaye my soule shall weepe in secret for your pride and mine eyes shall drop downe teares c. Thus the good man sends vp many a sigh and sheads many a teare for the wicked that neuer gaue one groane for themselues Nor must we forsake them in prayer but tho they seeme to vs neuer so incurable wee must still pray without ceasing to GOD for them for that that is impossible to vs is possible inough with the Lord h God forbid sayth Samuel that I should cease to praie for you i 1. Sam. 12 and so must we say of all euen the greatest sinners saue only them that sinne against the holy Ghost which no priuate men but only the whole Church can discerne and iudge of God forbid that I should cease to pray for them Neither must wee forsake them by a final separatiō neuer to come at them nor to assist them any more but still we must be willing to go againe and do our endeuour if euer there be hope that they wil be healed Forgiue saith Christ not seuen onely but 70. times 7. times When a sicke man is froward and impatient then the good Physition must be the Patient and tho hee haue come oft to no purpose yet if at last he wil be healed he must not forsake him so must Gods children reioyce if after neuer so many repulses the wicked will be content at the last to heare and to be healed Thus wee must still loue and pittie them stil pray for them and still be readie to doe them good and in these three respectes we must not forsake them But we must forsake Babel First in regard of conuersation wee must separate our selues from the wicked mans companie and societie as far as lawfully conueniently we may after we see him obstinate and incurable it is Gods commandement Flee from the midst of Babel depart out of the land of the Chaldeans k Ierem. 50. 8 and do not this slackly slowly like Lots wife l Gen. 19. ●6 but be as the hee Goates before the flock Secondly in regard of the meanes for after that by her often and obstinate refusall ioyned with spightfull contempt both of the means and the men that brings them she hath shewed her selfe to be a filthy swine then pearles are no longer to bee cast before her holy things must no more bee giuen to such Dogges but they are to bee left to their vomit and mire till God shew either his mercy or iustice vpon them either in their conuersion or confusion Thus must shee be forsaken and the reason why which is the second point is double First in regarde of our selues wee must forsake the wicked when they are incurable least in steede of dooing good to them wee take hurt our selues by beeing polluted by her contagion or made partaker of her sinnes and consequently of her punishment God giueth this reason himselfe Flee out of the middest of Babel and deliuer euerie man his soule be not destroyed in her iniquitie m Ierem. 51. 6 Therfore after that a christian man perceiues there is more danger to get hurt from them then hope to do good to them he is bound no longer to stay nay hee is bound to leaue them and look to the safety of his owne soule and body Secondly in regard of the means vsed to heal them which because they be the holy ordinances of God pretious pearls therfore are they not to be exposed to the contempt of wicked men nor to be trodden vnder the foule feete of their peruerse and scornefull spirits Both these reasons doth Christ couple together Giue not that saith hee that is holy to dogs neither cast your pearles before swine least they treade them vnder their feet and turning again all to rent you n Mat. 7. 6. Christ would neither haue his ordinances abused nor his children hurt by the wicked men Thus wee see the maner how and the reasons why Now let vs see the time when Babel must be forsaken when she is incurable but not til then first long time is to be spent all meanes to be vsed all waies to be tried all patience to be practiced and all wisdome to be exercised all occasions to bee taken that probably may preuaile to doe them good But if after all this they be incurable and out of hope then must we forsake them but not till then not till there bee no hope at all he that forsakes Babel till then is wanting in his dutie and hath much to answere for before God For if the Physician may not forsake this vile body o Phil. 3. 21 as long as