in it is such as if it had but crept into some secret pamphlet I would neuer haue brought it into light but beeing that it is registred in the Glosse vppon their lawe a booke of so great authoritie and so common in the hands of all the learned I cannot but discharge my dutie to the truth tho it may giue vantage to the Atheist and Libertine For what can such men thinke when they heare him that pretends to bee Christs Viker and Peters successor teache that Salomons wordes are not of as good authoritie as his bee when as Christ himselfe did approoue and iustifie himselfe and all his words and deedes and doctrines by the olde Testament and that the words of God in the olde Testament doe therefore binde and are therefore to bee beleeued because the Pope pleaseth to insert and canonize them in his lawe and that being by him so canonized they bee therefore as good as if the Pope himselfe had spoken them VVhat I saie can they iudge but that the Pope is one of their religion a plaine Atheist that holdes the Scripture and all religion as farre as pleaseth his humour serueth his turnes And if anie of his faction holde this too hard a censure I would intreate him to answere mee but this question grounded vpon these words of his Whether is God the Authour of the olde Testament 2. Pet. 1. 20. 21 or no If they say no Saint Peter answereth that Prophecie in olde time came not by the will of man but holy men of God spake as they were inspired by the holie Ghost If hee bee then the Prouerbes of Salomon beeing a Canonicall Booke of the Olde Testament is Gods Booke and the wordes of this Text are Gods words and not Salomons This beeing so let vs then take the wordes as they are in their true and full meaning and see what a peece of Popish diuinitie heere is A straÌ„ge peece of popish doctrine that Gods word if it be authorized by the Pope is then of as good credit as if the Pope himselfe had spoken it therefore if the Pope please not to canonize it then it is not So that either Gods word must be beholden to the Pope for the authoritie of it or els it hath none Obserue that the wordes of the Text are not the wordes of the Pope but of God but because these words of God are heere canonized by the Pope therfore they are of credit and worthie to bee beleeued as well as if they had beene spoken by the Pope himselfe Loe heere the Pope in his owne colours this is Diuinitie fit to be hatched at Rome and to be coyned in his mint Let the words be examined and see what can followe of them but that either the Pope holdes not the Prouerbs to be Gods booke but SALOMONS which is horrible Atheisme or els if hee holde them Gods that the words of God beare no credit nor haue authoritie to binde mens conscience till the Pope doe canonize them and that Gods word in a book knowen receiued and graunted to bee Canonicall is not of as good authoritie in that booke as being translated into the Popes Canon lawe if he refuse both these then let him refuse his owne lawe and burne his glosse vpon his decretalles as contayning Atheisme and Heresie in a high degree 12 The sixt wound not healed But to goe forward is this wound healed Surely if they haue left it out or reformed it in any later impression so it bee with open confession and detestation of the fault it is well But sure I am it is in the impression I haue and in all other which I could borrow And further I do not know any Pope or popish writer that hath with authoritie and allowance condemned or reprooued this Atheisme if they knowe any they may doe well to produce them Meane time I am also sure of this that in stead of healing it they haue suffered their Doctors and Writers continually since to speake and write almost as ill if not worse In Queene Maries time an English Papist wrote thus c Proctor in his booke called the way home to Christ printed at LondoÌ„ in 8. Religion is occasioned by Scripture but perfected and authorized by the Church See we are more beholden to the Church then to the Scripture for our Religion About the same time Cardinal Poole out of his Pope-holy deuotion is sayde to haue affirmed that The written word of GOD is but a seede of Turcisme d Scriptura scripta est semen turcicuâ—â— And certaine Popish Doctors in Germanie beeing pressed in a disputation with the euideÌ„ce of Scripture boldely answered We are not tyed to the Scriptures those goose quilles doe not tie vs e Nos pennis illis anser inis minime sumus alligati I will not affirme these two vpon my owne credit but they haue beene charged with them both manie yeeres agoe and neuer yet disproued them But that that followeth I speak vpon knowledge A little after a great english Papist pretending to summon a Parliament for Poperie in his booke so called telles a storie of one whom hee hearde vpon reading the Booke of Ecclesiastes earnestly say that The Booke of Ecclesiastes is a naughty booke f Heskins a Doctor of diuinitie in his parliament of Christ lib. 1. cap. 2. printed at Antwerpe 1566. in folio He voweth to God and cals him to witnes that this he heard him himselfe but what was hee that spake it a Protestant no a Papist and no mad fellow nor ignorant foole nor profane scoffer but sayth Heskins hee was a man of worship of grauitie of wisedome of godly life and competent learning able to vnderstand and likewise exercised in the Scriptures and this is all the censure hee giues of him that spake these wordes Hee addeth further a little after in the same Chap. that a popish Gentlewoman hearing a text out of a boooke that papists holde to bee Scripture which shee misliked and being tolde by him for he heard her speak the words that the booke was Scripture shee aunswered that if the Scripture had such I will not say what shee saide words in it Shee would no more beleeue the scripture for it was naught g Heskins in his parliameÌ„t the next page after And what was shee that saide this a vertuous Catholicke gentlewoman and one that feared GOD h Obserue wel how a great popish doctor commeÌ„ds that man and woman for deuout and zealous papists who blasphemously saide that the scriptures were naught and not to be belieued and doth not reprooue the parties for their blasphemie So little doth it touch a papists hart to heare Gods word abused in the highest kind Lo what tokens Poperie giueth of a vertuous Catholicke woman and that feares God And tho Heskins cannot but graunt that these are blasphemies Yet did hee not reproue the one nor the other But contrariwâ—se commends them both and turnes it to
years y Vide Corpus Iuris Canoâ—ici iussu Gregorij 13. recognitum editum Lugduni 1591. and there stand the very same words without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self and shamelesse in the doers in as much as in the same newe edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures z Quae quidem sententia beati Augustini non ad decretales Ro. pontificum sed ad Canonicas sacras Scripturas referenda est Corp. Iur. CaÌ„ edit 91. in additione ad dist 19. cap. 6. and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeere after his daies To conclude this point let wise men obserue here this point how vnwilling the Romish Church is to ameÌ„d or alter any thing especially if it concern Gods honour and not their own free-hold els why should they maintain that blasphemie in the Rubrick and title of the Chapter which in the bodie of the Chapter they condemn But well doe they know that manie a man reades the contents of books and chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonorable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing This doth but make them equall and that may bee thought no great wound in that Church but shall wee see a deeper and more deadly namely where the authoritie and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Distinction the Pope alleadgeth for good doctrine and canonizeth for a lawe these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the â—oly Scriptures that is from Gods mouth a Vide Decret dist 40. in appendice ad cap. 6. Et reuera taÌ„ta reuerentia apiceÌ„ praefatae Apostolicae sedis omnes suspiciunt vt nonnullam sanctorum Canonum disciplinam antiquam Christianae religionis institutionem magis ab ore praecessoris eius quà m a sacris paginis paternis traditionibus expetant Illius velle illius nolle tantum explorant vt ad eius arbitrium suam conuersationeÌ„ ipsi remittant aut intendant Haec in Corp. Iur. Canonici editionis Lugdun 91. in 4. And certainely allmen do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Christian religion rather from the mouth of the Bishops of that Sea then either from the holy Scriptures or the olde traditions all they care for or seek after is what hee wil and what he will not that so they may conform themselues and frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is here the discipline nay the religion it selfe of christianitie is sought for rather at the mouth of the Pope then at Gods mouth in the 10 The fift wound not healed holy Scriptures and all that a Christian man cares for is not what God but what the Pope will and what he wills not and according to that are they to frame theÌ„selues Is this a doctrine â—it to be inserted in the popes lawe Is this the holy and the onelie true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an hereticke let who will bee the Catholicke but if a true Catholicke ought to holde the doctrine of the Scriptures and to depende vppon the mouth and reuealed will of GOD then woe bee to that Church and religion that reacheth wee maie rather depende on the Popes mouth then on Gods But some will say this is healed Nay alas they be so farre from that 10 The fift wound not healed that contrariwise for ought that I knowe this is not be found in the elder editions but I am sure it is in the latter and last of all set forth by speciall authoritie from the Pope from whence also I cite it at this time Thus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondly that they are of greater authoritie then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquitie will neuer be full and therefore shee goeth one steppe higher in this impietie and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnless he by his authority giue them strength they are not of credit nor necessarie to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their wordes truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretall is in these words b Vide Decretal lib. 2. tit 23 de praesumptionibus cap. 1. sicut Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis habentur originaliter in c. 26. Sed quia textus hic est canonizatus facit fidem inducit necessitatem sicut si editus â—uiÌ„sset a Papa quia omnia nostra facimus quibus nostraÌ„ autoritateÌ„ impertimur Glossa Obserue heere that the wordes of the Text are not the words of the Pope but of SALOMON in the Prouerbes the sixe and twentith Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holy Scriptures are therefore of credit to be beleeued because they are allowed authorized by the Pope being so by him authorized they are of as much authority as if the Pope himself had been the Author of them Therefore it is of credite and implyeth necessitie of beeing belieued or it bindeth as stronglie as if it had beene pronounced or vttred by the Pope because wee make all those things as good as our owne vpon which we bestowe or impart our authoritie The high and holy God that is the Author of the holy Scriptures bee mercifull vnto vs in hauing anie thing to doe with this vnchristian blasphemie and graunt that wee may not anie waie communicate with their sinnes not haue fellowship with this wicked worke of darkenesse The Impietie and Atheisme that lyeth
the aduantage of the Romish cause and sayth that hereby wee may see what a perillous thing it is for Lay people to read the Scriptures But with his leaâ—e hereby we may see what a filthie heart and vile estimation popish doctors haue of the holy Scriptures who hearing their disciples thus horribly blaspheme them and God in them do not reproue it but make vse of it nor burie and quench them but write and publish them rather with an approbation then any detestation of them But will you heare his owne wordes and his owne iudgement not related from others as these but vttered out of his owne heart How little incitement to vertue appeareth to bee in the songes of Salomon yea rather how vngodly and wanton seeme they to bee in the outward face rather teaching and prouoking I craue pardon of all Christian cares Wantonnesse then godlinesse and what can the vnlearned finde or vnderstand in many sentences any thing to edification of godly life or rather a prouocation to wanton life And after certaine sentences alledged hee concludes The whole booke is no better like vnto these saith hee is all that booke You haue heard how the proueâ—bes were disgraced in the glosse vpon the decretalls and here the Canticles Now that Salomon may not haue one book left in credite Heskins i Vide approbationem laudem huius autoris libri apud Possev in appar sacro to 3. lit T. verbo Thomas Hardingus addeth touching Ecclesiastes What may appeare more vehement to disswade a man from wisedome then the booke of the Preacher how much is wisedome the goodly gift of God abused to appearaunce in this booke k Heskins in the same book and Chapter And to conclude of another booke which they holde also to be canonicall scripture and some of them to be Salomons hee sayth that The booke of Ecclesiasticus seemeth to haue such vnseemely wordes in it as an honest man would bee ashamed to speake them and I also sayeth hee would bee ashamed to write them if they were not Scripture l Heskins a little after in the same chapter If the wordes bee as immodest as hee pretendes they bee then why doe they holde such a booke to be Scripture and if they holde it to bee Scripture then how dare a Christian man say that it hath such speeches in it as an honest man would bee ashamed to speake or write I leaue this for them to aunswere in the meane time I go forward Not longe after comes Hosius a greate Doctor of theirs and after a Cardinall and writes thus m Hosius editionis vlt. tom 20. lib. de expresso dei verbo pag. 5. Pronuntiamus non verbum dei sed scripturam pendere ad authoritate testimonio approbatione Ecclesiae quae non aliter verbum esse dei censeri debet nisi quatenus ecclesiae fuerit autoritate coÌ„probata The word of God of it selfe doth not but as it is written in the Scriptures it dependeth on the authoritie testimonie and approbation of the Church and it ought no otherwise nor no further to bee esteemed the worde of God then as farre foorth as it is approued by the authority of the Church Lo what doctrine here is for hence it followeth that therefore if the Church should not allowe the newe Testament it were not scripture Put all these together and then it will soone appeare how pitifully this wound is healed Nay further if the time and present occasion would giue leaue to looke into their latter and moderne writers wee should see by the last and latest of all this wound is so farre from being healed that it rankles further and deeper euen like an incurable leprosie that cannot bee healed but let it suffice to name some of the Authors and referre the learned Reader to them n Pistoriuâ— cont Mentz disp 1. Stapleton lib. 9. doct princip cap. 14. Bellar. tom 1. Controv. 1. lib. 4. cap. 4. Fran. Agricola de verbo dei scripto non scripto cap. 7 cap. 9. Perouu de incertitudine c. scripturaruÌ„ And let vs go forward to another wound They taught the People in olde time namely for two or three hundred yeares past that Images were good laye mens bookes and euen then when they denied them the scripture as vnfit for them and obscure dangerous for seducing them to heresies were Images allowed and coÌ„mended vnto them as good meanes of Instruction 13 The seaueÌ„th wound Images are good laye mens bookes Some three hundred years ago liued a Frier called Gulielmus Peraldus learned for that time and well approued o Guliel Peraldus ord praed postea Epistola Lugdunens scripsit inter alia summa virtutuÌ„ vitiorum pervtilem illaÌ„ quidem coÌ„modam concionatoribus quae saepius est recusa haec Possev appar sac to 1. lit G. of their Moderne Censurers hee writes thus As the Scriptures are the bookes and containe the learning of the Clergie so Images and the scripture are the learning and bookes of laye men p Guliel Peraldus Summa virt vit tom 1. cap. 3. vt scripturae literae sunt Clericorum sic scriptura sculptura literae sunt laicorum Lo here how Images are associated and ioyned with the Bible Search the scripture saith Christ look on them and on Images sayth the Pope how readest thou saieth Christ what seest thou saith the Pope It is written sayeth Christ it is painted and grauen sayeth the Pope thy worde sayeth Dauid is my light not the golden Châ—rubins but nowe sayeth Poperie euen in the newe Testament the scriptures and Images are laye mens lights What a wronge is this to GOD and what an iniurie to his worde But is this healed Oh that it were but let the reader iudge by that that followeth 14 The seauenth wound not healed but made worse and worse One of their greatest Casuists Laelius Zecchius a great Diuine a famous Lawyer and of late yeares Penitentiarie of Bresse writing a great volume of Cases of Conscience dedicated to Pope Clement the viij amongst many other strange doctrines touching Images teacheth that It is not lawfull onely but profitable to haue Images in Churches to cherish and encrease charitie towards God and men c. and to preserue faith seeing Images are to bee held as bookes for them that bee vnlearned to draw them vnto knowledge memorie and imitation of holy and diuine matters c. q Laelius Zecchius Summa moral theolog casuum consci tom 2. cap. 90. art 18. pag. 609. Imagines poni â—n Ecclesijs vtile est ad charitatem erga deum sanctos fouendam augendam c. ad fidem conseruandam cum Imagine babeantur pro libris his qui literas ignoraÌ„t ex quibus ducuntur in cognitionem memoriaÌ„ imitationem diuinorum c. Brixiae 1598. Lo here this doctor who heing Penitentiarie is by his place
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
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
there is any hope of life then how may anie man forsake the soule that is pretious and that cost so pretious bloud p 1. Pet. 1. 19 Surely the spirituall Physician must neuer forsake a Church a people or a man as long as there is anie hope of curing and conuerting him Heere is condemned the practice of two sorts of men amongst vs. First such as be now tearmed of the separation formerly and vsually called Brownists who forsake our Church and cut off themselues from our congregations and separate themselues to a faction and fashion or as they call it into a couenant and communion of their owne deuising these men haue made a grieuous rent and giuen a deepe wounde into the peace of our Church they vse this place and others like against vs say We would haue healed you but you will not bee healed therefore we forsake you but they abuse the place therefore I will turne the point of this their weapon against themselues I meane against their errors and this their bitter and schismaticall separation To this end I would aske these men but 4. questions whereunto if they can giue me satisfaction I will be one of them First therefore whereas you say that Wee are wounded incurably and will not be healed I aske Wherein are wee deadly or incurably wounded what fundamentall wound is in our doctrine what deadly corruption is in our discipline such as eats out the heart and life and being of a Church what book of Canonicall scripture receiue we not what holde wee for Canonicall that is not what sacrament that Christ ordained do we want and what haue we more then Christ ordained what article of faith deny wee or what holde we for an article of faith that is not what fundamentall heresie doth our doctrine maintaine what haue wee in our Church that ouerthrowes the being of a Church what is necessarily required to make a Church that we do want Do not say These be many questions for if you wil haue them all in one generall I will end it as I began Wherein are wee deadly incurably wounded If I should walk a while on your owne grounds grant you that which you can neuer proue yet will it not follow that we are incurably or deadly wounded A man may want a finger or haue some blemishes in his face and yet bee a strong and perfect man sound and heart-whole and able to ouerthrowe his enemies so tho there were in our Church those wounds you speake of yet do they not come neere the heart they bee not deadly they may blemish the beauty but endanger not the life of our Church The Churches of Corinth and Galatia had other kind of blemishes then ours hath blessed be God Corinth doubted or erred in the great article of the Resurrection 1. Cor. 15. The Galathians erred fouly in the high and maine point of Iustification and yet Corinth a Church of God sanctified in Christ Iesus 1. Corinth 1. 2. And Galatia though almost remooued to another Gospell Galathians 1. 6. yet not withstanding a Church for all that Galat. 1. 2. And if you will adde to these fundamentall errours in doctrine corruptions in manners and disorders in Gods seruice you can with no shewe of truth lay such to the charge of our Church as is apparant were rife in the Church of Corinth and then shall Corinth bee a Church and not England Let the Lord bee Iudge betwixt you and vs. Therefore if wee should grant vnto you that our Church were blemished or wounded yet not beeing deadly wounded your separation from vs is schismaticall and vniust and more cruell and vnchristianlie deale you with our Church then did Gods Church with Babell who forsooke her not til she was deadly wounded and past life To conclude if Israel might not forsake Babel til then then what are you that dare forsake a Church of God wherin they haue found God if euer they haue found him yet wherein the diuell himselfe cannot shewe one deadly wound Blessed be the Lord that hath so healed vs. Secondly seeing they say that we are wounded but as for themselues they be healed therfore they must separate and so keep the sound from the sicke I aske them this question Are they healed then where were they healed where were they called where were they regenerat begotten to Christ was it not in the wombe of this our Church by means of the immortall seede of Gods word that is daily sowen in our Church by the ministry of those men that were called by our Church and yet cleaue to our Church and mourn for their separatiō and by the dewe of that blessing from aboue which is dayly poured vpon our assemblies from Gods merciful right hand Then how can they deny that to be a true Church a holy church a Church of God wherein ordinarily men are called and brought to God And how vnthankfull and vndutifull are they to their spirituall mother to forsake hir and cast the dust of contempt in her face that bore them in her wombe and brought them foorth the sonnes of God To auoid this what can they say but one of these two things either that there is indeed a true Ministery of the word amongst vs but it is not powerfull to anie but themselues that wee haue the word truly preached and so as it may conuert a man but it is not the sauour of life to anie but such as come into their couenant but from this horrible and hellish pride good Lord deliuer them or els let them be assured such a height of pride is sure to haue a fearful fal Or if not this then must they say that they were not called in our Church but since they left vs But they haue bard thēselues already from that plea. For it being obiected to them that they haue left our church not out of conscience but out of carnal discontents and vpon fleshly reasons worldly grounds they all stoutly answer and stifly stand to it that they do it not vpon any such grounds nor for anie reasons of flesh and bloud but meerely and onely out of conscience and for their saluation and that gladly they would haue staied but with a good conscience they could not If this be true then they had conscience before they left vs then where came they to that conscience and care of their saluation but in our Church Now a good cōscience cannot be seuered from regeneration and an effectual calling therefore they cannot deny but they were regenerate and called in our Church vnlesse they wil say they had no conscience when they forsooke vs which if they doe then I will yeelde that my question is answered If they grant they were called a fore they went and that stil they who fall from vs to them are called then how can that be but a true Church wherein by their own cōfession men are ordinarily begotten to God how
can that be but a lawful holy ministery which brings men to saluation therefore vpon their own grounds they haue no iust cause to leaue vs. For that Church and Ministry that brings a man to grace and to faith is able to bring him to glory saluation and that which is able effectually to begin is able effectually to finish the good worke of God in any man Thirdly if they be healed and we still deadly wouÌ„ded then I ask them How haue they sought and sufficiently endeuoured our healing and till they haue done all that possible can be done for our healing how dare they forsake vs For if the Israelites might not forsake Babel till then shall they forsake vs afore they haue put all meanes to the farthest if they be healed alreadie why doe they not more seriously labour the healing of others They cannot but knowe there bee manie in our Church curable inough if they coulde shew them to neede their healing why then doe not they stay amongst vs to heale and helpe vs He is no good Physician that flies and forsakes his Patient they therfore if they be healers and would heale vs as they pretend why do they not stay with vs shew vs our wounds and apply the means to heale vs But contrariwise they forsake vs and runne into corners and raile on vs and call vs Babylon Antichristian and the synagogue of the wicked and that wee are no Church and CHRIST is not amongst vs. Are these the plaisters with which you will heale vs is this the waie to heale to make wounds wider and deeper then indeed they be Hee is a pitifull Physician that makes his Patient worse then hee findes him but he is not tolerable that makes him worse then indeed he is or will make him belieue he is hearte-sicke and deadly when his finger aketh They alledge persecution and that therfore they cannot stay with vs but are constrained to leaue vs but assuredly were it true that they say that we were deadly wounded and they able to heale vs then seeing they cannot saie that all amongst vs are incurable they would care for no danger that could befall their bodies so that they might heale our soules and gaine them to God Therfore I conclude that if wee would grant them their owne grounds that they are as good as they pretend to be and wee as ill as they would make vs yet notwithstanding their separation is vnchristian because its certaine none of them can haue assured testimony to his conscience that hee hath done all hee can possibly for our healing till which time no man may forsake another especially no Christian forsake another least of all a priuate man forsake a Church Fourthly and lastly if they will needes leaue our Church whither wil they go 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 shewe me a better religion and a better Church then the Protestant Churches of Europe are and the religion amongst them You will not goe 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 will you goe to the Church of the Lowe Countries but they are of our confession will 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 and Princes of Germany but they are all of our confession and so professe themselues to be q See the harmonie of confessions Looke ouer all Christendome and you shall not find a Church that condemneth ours nor any that is not of our religion nor anie one but that professeth it selfe to bee of the same confession with vs and not to differ from vs in anie substantiall or fundamental point Whither then wil you go or what remains for you to go vnto but vnto your corners conuenticles where you are your own caruers your owne Iudges your own approuers but haue not one Church in Christendome to approoue you So that theÌ„ it remains it must either be granted 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 there is no better Church for you to goe vnto if you forsake vs. Therefore plaie the wise mens part forsake not our church til you can shew a better And tell vs not of France Scotland Geneua Zurick Basil c. for they be all ours and not yours they will and do all approue vs as a glorious Church and condemn you as factious and schismaticall And seeing you can finde none better all things considered and haue none to fly to but your selues who are the parties now in question and therefore no fit Iudges of the matter look well about you and if vnaduised zeale haue caused this bitter separation then by your returne make vp that bâ—each again 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 ioine 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 sayth he Will you also go awaie Alas Master saith Peter Whither shall we go thou hast the words of eternall life r Iohn 6. 61 So will you say if true humilitie and sauing grace possesse you when your deere Mother in whose wombe you were conceiued and with whose brests you haue been fed shall ask you after so many reuolters to poperie what Will you also go awaie 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 wee may long enioy them Amen And as for you my brethren Brethren I call you because I am sure wee had both one mother looke well about you and consider of the bitter effects 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 and if the words of eternall life be here nothing in the world ought to driue you from it Nay your separation was wilfull therefore let your returne be voluntarie and till then esteeme as basely and censure as sharpely of vs as you list but knowe that for this diuision of Ruben are great thoughts of heart Å¿ Iudg. 5. 15 The second sort of men whose practice is reprooued by this
doctrine be such as refuse publick places in the Church and Common-wealth and retire themselues into priuate and discontented coursâ—s and will not be imployed for the publicke because they pretend the daies are euill and many sores in our bodie incurable vnlesse there bee other order taken for their healing To these men I would say but two words 1. Are the daies euill the more need haue they to be ameÌ„ded by each ones helping hand And if we haue any wounds in Church or State more cause hath each one that loues the peace and health of Ierusalem to indeuour the present healing therof least they fester and growe worse But secondly are the times euill Nay are they not made euil by thee at least are they not the worse for thee and thy sinnes Who can shew his face and saie I haue committed no sins that may be in part a cause to bring downe the spirituall and corporall plagues that are amongst vs Then what are they that are so busie to complaine of the times and so slacke to complain of their sins But it is a trick of hypocrisie to be so eagle eied in prying into the illnesse of the times so blind and dull in considering his owne sinnes the cause of all that ill Thou therfore contrariwise out of a holy and humbled heart confess that seeing thy sins haue made the times worse then els they would haue bin therfore thou hast cause to endeuor for thy part to make them better Then set thy shoulder to the burthen and put thy necke to the yoke remembring that euen Babel it selfe is not to be forsaken till it be altogether incurable past all hope But being incurable as here the text saith she is therfore saith the church Let vs forsake her And now Babel being forsakeÌ„ of the Church what remaines to be expected nothing but vengeance and destruction For her iudgement is come vp vnto heauen c. The 4. point IN these words is laid downe the last point namely what becomes of Babel when being incurable shee is forsaken by the Church she is made ready for iudgement and destruction Here we may learne amongst many others 2. most worthy doctrines First what the wicked get by persecuting and banishing and seeking to roote out Gods children surely eueÌ„ nothing but the hastening of their own destructioÌ„ The Babylonians cared not for the Israelites company but as soone as they were gone destruction came vpon Babell Whilst they stay the wicked are spared but wheÌ„ they are gone vengeance breaks out Whilst Lot was in Sodom it perished not Nay saith the Angell to him haste thee awaie for I can do nothing till thou be safe from amongst them u Gen. 19. 22 See God the good King is more carefull to saue one of his own seruants then to destroy a thousand enemies but see their madnesse they mocked and flowted this Lot scorned him as a stranger and many waies grieued his righteous soule were weary of him and his company and tryed euery waie to make him wearie of the Towne for they held it worse as long as he was in it at last they haue their wills and hee forsakes them but with him their protection is gone and now fire and brimstone falls from heauen on them So at this day do the wicked and worldly men whom hate they whom accuse they whom abuse they whom lie they in waite for whom persecute they whom would they destroie whom banish they whom are they weary of but of the godly men When they die they bid them be gone and wish that all were gone after them not knowing poor fools that if these men stood not in the gap the fire of Gods wrath had long since brokeÌ„ out vpoÌ„ them and when they are gone then they are well apayed and are glad But alas what haue they gayned euen as much as Sodom did when they had cast out Lot Secondly we may here learn what a feareful dangerous thing it is not to be healed by spiritual Physick that is not to profit by the word of God nor to bee conuerted from sinne when God giues meanes For what is this but an euident testimony of Gods heauie wrath and a certaine foreruÌ„ner of damnation Wil not BabyloÌ„ be healed then what followes but destruction So in the newe Testament if our Gospell be hid saith Paul it is hid froÌ„ them that perish w 1. Cor. 4. 3 For as if at noon day any man say the sunne shines not it is because hee is blinded and cannot see so if in the sun-shine of the Gospell some see it not but in the midst of that light liue in darknesse its certaine they are blinded by Sathan and if they continue so are marked vp for iust damnation A fearfull example we haue hereof in the sonnes of Eli of whom the Text sayth their Father hearing of all the euil they did called them and reproued them and gaue them good and ghostly counsell able a man would haue thought to haue turned their hearts especially comming from a Father and from him that was the Iudge and Prophet of the Church But all in vaine for notwithstanding they obayed not the voice of their father and mark the reason because the Lord would slay them Whereby its apparant that there is not ordinarily a surer signe of a reprobate then not to obey the voice and word of God nor to profit by those meanes that God giues a man for his conuersion A matter of speciall vse to our Church which hath so long enioyed the Gospell but to you of this Citie especially who haue long and liberally been fed from heauen with abundance and variety of spiritual food Therfore euery one looke to thy selfe how thou profitest by these good means For be assured if any congregation or particular man haue vse of the meanes profiteth not but runneth on hardned in his sinnes it is because he is a vessel of Gods wrath and prepared for damnation but contrariwise he that heareth and yeeldeth and obeieth and repenteth it is an vndoubted pledge to him of his saluation layed vp in heauen assuredly for him Therfore let euery one take heed for otherwise his lot will be like Babylons of whome we here finde that because all meanes vsed to conuert her were in vaine therefore she is now iustly destroied and remains a monument of misery and a spectacle of Gods iustice to all posterities x Read for this end the 50. and 51. Chapt. of Ieremie and other places of the Prophets Thus concerning the literall Babylon wee haue heard 1. How Israel would haue cured her 2. How she will not be healed 3. How therfore she is forsakeÌ„ of the Church And 4. How being past cure shee is therefore destroyed And hauing thus performed the first part of my task namely touching the old literall Babell it now remaines that we come to the Mysticall Babylon in and concerning whom all these 4. are as true
lesse wonder heereafter that they make Saints Mediatours to CHRIST seeing heer they shame not to send the wodden crosse to him to make intercession for them but as for that where they giue a power to the Crosse to procure Christ to be good vnto vs how it can bee spoken without Atheisticall blasphemie let them answere that made it Further obserue how the Crosse is sayde to haue deserued to beare Christ surely no maruell tho Saints can merite when a peece of wood can merit at Gods hands Lastly let all reasonable men iudge what the Romish Church holds of Christs death seeing they praie to a wodden Crosse to bestowe the fruite and benefite of it vpon them But sure will some saie this is healed I will not deny but that in some of their newe and latter Breuiaries this is left out but thereunto I answere First that it is not reformed but couered for to the healing of a spirituall wounde there needes confession and publique satisfaction to the Church offended by the fault but here is no confession of anie fault nor euill in these words to the Crosse only they bee cunningly kept out in the newer bookes so that they are ashamed of them yet haue not the grace to confesse it and therfore will leaue it out and yet shew no cause why Now if it bee naught why doe they not say so and therfore put it out if it be good why do they put it out So then it may be couered but is not cured Secondly I answere that though they haue left out that yet they haue kept in as bad or worse for euen in their newest editions and as they say most reformed there is praier to this Crosse i Breuiarium Rom. autoritate Concil Trident. suÌ„morum pontificum Pij 5. al. restitutum editum Sabbato infra hebdomadam passionis in Hymno pag. 302. editionis in 4. O Crux aue spes vnica hoc passionis tempore auge pijs iusticiam reisque dona veniam All haile ô Crosse our onely hope wee pray thee in this holy time of Lent increase iustice or righteousnesse in godly men and grant pardon to the guiltie Heere the very wodden Crosse is called vpon and prayed vnto to doe that which Christ himselfe could neuer haue done if hee had not beene God Some will say Surely they speake to Christ howsoeuer the words seeme to bee spoken to the Crosse I answere if they direct their hearts to Christ why then direct they the words to the Crosse Verely Christ is worthy of both as well as one But I answere further it is a cleere case that they make and direct this prayer not to Christ but to the very Crosse it selfe else let Aquinas bee Iudge who makes this argument k Aquinas summae par 3. q. 25. art 4. Illi exhibemus latriae cultuÌ„ in quo spem salutis ponimus sed in Cruce Christi ponimus spem salutis cantat enim Ecclesia O Crux aue â—pes vnica hoc passionis tempoâ—e auge pijs Iusticia reisque dona veniam In dominica de paff in Hym. ergo crux Christi est adoranda adoratione latrie That is to be worshipped with diuine worship wherin wee put and place the hope of our saluation but wee place the hope of our saluation in the Crosse that Christ dyed on for thus singes the Church and then hee alleageth this place these words All haile ô Crosse our onely hope in this time of Lent do thou increase righteousnesse in holie men and graunt pardon to sinners therfore the Crosse is to bee worshipped with diuine worship These bee his owne very words and are spoken of the Crosse and not of Christ as any man may see that will but looke on the booke it selfe for the question in generall beeing concerning the adoration of Christ l Quaest â— 25. de adoratione Christi in sex Articulas diuisa hee diuides the generall into sixe particular questions which are these m Aquinas ibidem circa adorationem Christi queruntur sex 1. Whether Christs humanitie bee to be worshipped with the same worship as his diuinity 1. Vtr 〈…〉 vna eadem adoratione sit adoraÌ„da diuinitas Christi eius humanitas 2. Whether Christs humane flesh bee to be worshipped with latria 2. VtruÌ„ caro Christi sit adoranda adoratione latriae 3. Whether the adoration or worship of latria be to be giuen to the Image of Christ 3. Vtrum adoratio latriae sit exhibenda imagini Christi 4. Whether to the crosse of Christ 4. Vtrum sit exhibeÌ„da cruci Christi 5. Whether to the Mother of Christ 5. Vtrum sit exhibend Matri eius 6. How the Relickes of Saints are to be worshipped 6. De adoratione reliquiarum sanctorum So that we see here is Christ and his Crosse and his Image and his Mother are made 4. seuerall matters and of seueral and distinct consideration then falling into the particulars for the 2. first questions hee argueth them negatiuely but concludes them affirmatiuely touching which two wee haue no controuersie with them at this time then comming to the 3. 4. which bee these in question touching the Image of Christ whether it be to be worshipped with latria or no he answereth that it seemes no and giues such reasons as he nor the world is able to answere but concludes affirmatiuely that it is n Artic. 3. vtrum Imago Christi sit adoranda adoratione latriae Videtur quod non c. sed contra est c. Conclusio Cum Christus latriae adoratione sit adorandus Imago quoque eius eadeÌ„ adoratione est adoranda as I haue set downe namelie 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 be worshipped with latria or no Hee aunswereth that it seemes no but concludes affirmatiuelie that it is o Aquinas â—bidem art 4. vtrum crux Christi sit adoranda adoratione latriae videtur quod non sed contra est c. and then giues his reason as I haue afore set it downe and from thence drawes his conclusion in these words p Conclusio Crux Christi in qua Christus crucifixus est tum propter representationem tum etiam propter membrorum Christi contactum latria adoranda est Crucis vero effigies in alia quauis materia priori tantum ratione adoranda est latria p The Crosse of Christ namely that whereon Christ was crucified is to be worshipped with latria for 2. causes both for the representation oâ— 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 onlie in the former
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
should haue annexed vnto them all those mightie Indulgences or the like that are graunted vnto the Churches and stations at Rome and by this meanes they could sell an Agnus dei that is a little piece of white waxe or a Crucifixe of a little metall it may be brasse or copper such as the Iesuites of late sent into England by thousandes at once as good inoughe to serue the English Catholickes or a little meddall or a little beade or bugle or other matter of no more value these toyes and trinkets I say they can sell by this meanes and euerie day do vtter at a higher rate then the Ieweller can his pearles or his diamonds Thus did not onely the former Popes gull the people of elder ages in those times of ignorance making them beleeue that these toyes so hallowed and blessed by them were of such vertue as Christs bloud it selfe could be of no more as one of them sending an Agnis dei to an Emperour shamed not to write to him that c Vrbanus 5. circa annum 1368. mific ad Imperatorem Graecorum tres agnos dei cum his versibus Balsamus munda Cera cuÌ„ Chrismatis vnda Conficiunt agnum quod munus do tibi magnum c. Peccatum frahgit vt Christi sanguis angit Fulgura desursum depellit omne malignuÌ„ Praegnans seruatur simul partus liberatur Dona confert dignis virtuteÌ„ destruit ignis Portatus mundè de fluctibus cripit vndae vide Petrum Mathaeum Constitut Pont. Rom. in Constit 1. Greg. 13. Pag. 685. This Agnus dei breakes off sinnes euen as the bloud of Christ But euen in these times of light and knowledge these owles dare still flie abroade and euen of late nay euerie yeare the Pope shameth not to sette his trumperies to sale annexing vnto them such large and liberall Indulgences as Christes owne bloud can haue no more 22 The eleuenth wound not healed I could insist vpon late and notorious examples practiced euen at home and vpon our owne Nation but I spare them at this time because the proofes thereof tho neuer so certaine to vs are not so authenticall as yet as bee these two examples I shall now produce one of them touching Poland the other France For Polande Not many yeares agoe Pope Clement the eight granted as followeth as is to bee seene in printed coppies d Vide librâ— inscriptum Euangelium Romanum edit anno 1600 Indulgentia concessa a sanctitate nostri S. patris Papae Clementis octaui Instantia illustrissimi reuerendissimi Cardinalis Radzivillij Episcopi Cracouiensis legati in Polonia Granis Crucibus Medallis Imagimbus c. Indulgences graunted by the Holinesse of our most Holy Father Pope Clement the eight At The Instance of the most Illustrious and most reuerend Lord Cardinall Radz iuillius Bishop of Cracowe and Legate in Polande Vnto Certaine Holy Beades Crosses Medals and Images 1 Quicunque habens prope se vnum ex hiâ— granis Crucibus Medallis aut Imaginibus benedictis â—otie scunque recitauerit Corollam confessus aut cum proposito confitendi saltem semel in mense acquiret sibi singulis vicibus 5. annos Indulgentiae Whosoeuer hauing one of these holy beades c. shall say ouer the Rosarie being confessed or hauing a purpose to confesse once a month shall for euerie time hee doth so obtaine v. yeares of pardon 2 Is cui moris fuerit singulis diebus facere examen suae conscientiae ad finem recitando 3. patres nostros et tres aue Marias orando c. acquiret sibi 10. annos Indulg But if hee doe euerie day after examination of his Conscience say three Pater nosters and three Aue Maries c. shal haue x. yeares 3 Is cui moris fuerit recitare singulis diebus officium nostrae dominae singulis diebus sabbathi acquiret sibi Indulgentiam centum annorum But if hee vse euerie day to saie ouer the Psalter of our Ladie shall for euerie Saturday weekely obtaine a hundred yeares 4 Is cui moris fuerit recitare ter in hebdomade CorollaÌ„ confessus fuerit et communicauerit precatus fuerit vt supra acquiret sibi plenariam Indulgentiam Hee that shall thrise in a weeke say ouer the Coronet of our Ladie confesse and communicate and pray shal obtaine a plenarie that is a full remission of all sinnes 5 Quicunque in articulo mortis dicet in corde Iesus cum non possit proferreore acquiret sibi plenaâ—iam Indulgentiam modo habuerit vnam ex Corollis Granis Crucibus aut Medallis supradictis And whosoeuer in the houre and point of death shall but say in his heart when he cannot speak with his tongue the name Iesus shall haue a plenarie and full forgiuenesse of all his sinnes prouided that hee haue one of these blessed and holy Graines Meddalls Crucifixes or Pictures * Hae omnes Indulgentiae acquirantur habendo prope aut ante se vnam Medallam Crucem Imagineâ— aut Graâ—um huiuâ— benedictionis obseruando quae supra dicta sunt â—â—â—â—leant 〈…〉 ibus â—â—mni loco Impressum Romae a Paulo Blado Typographo Camerae 1592. All these Indulgences may bee procured and obtained by hauing either about a man or lying before him one or more of these holy Medalles Crosses Graines or Images and obseruing what is afore appointed and his Holinesses wil is that they shall bee of force to all kinde of men and in euerie place Printed at Rome by the printer of his Holinesses priuie Chamber Paulus Bladus 1592. Lo here how Babylon is healed If a man at the point of death canne in his minde but thinke of Iesus he shall haue full forgiuenesse of all his sinnes if hee haue one of these holy Crosses or Graines about him And is this the Diuinitie of the Romish Church is this procured by a Cardinall and graunted by the Pope then aunswere mee but one worde Shall the thinking or naming of Iesus without true faith and repentance saue him tho hee haue a hundreth of these holy Graines about him or if hee doe truely repent and beleeue in CHRIST tho hee haue not one of these shall hee not bee saued If those both bee true as who dare denie them then phie vpon these Impostors and deceiuers who by these their Atheisticall mockeries expose religion to all contempt and these thinges beeing so common and notorious noe maruell tho Italie where these are rifest haue beside some priuie protestantes fewe but that are either Atheistes or fooles Concerning France Of late yeares Peroun the French Cardinall hauing made a costly Iorney to Rome comming home procured of the Pope for the bearing of his charges to bee the bearer of certaine hallowed holy matters consecrated and blessed by the Pope in such a fashion as if that were true the Pope saith he were more then mad that would not as the wise Merchant
Pont. Tom. 1. lib. 4. cap. 12. Si rem repreheÌ„dunt apertè decipiuntur aut meÌ„tiuÌ„tur non enim caÌ„panae reuera baptizantur sed solum benedicuÌ„tur c. vt altaria c. Vt patet ex poÌ„tificali c. it is a false slander of the Heretickes wee do not baptize bels neither in respect of the name nor the matter of baptism look saith he the book of the Pontificale there is no such matter only saith he we blesse them as we do Churches Altars Crosses and other things c. Is it true then let vs follow Bellarmines aduise and looke into the Pontificale and omitting the name or word let vs stand vpon the matter of Baptism Compare therefore their baptisme of a child and a Bell together and see then whether it may not be truly sayde they baptize Bells g Vide librum inscriptuÌ„ Pontificale RomanuÌ„ autoritate pontificia impressum Venetijs 1520. â—ib 2 cap. de Benedictione signi vel campanae CaÌ„pana debet benedici antequaÌ„ ponatur in campanili paraÌ„da sint I de o vas aquae bâ—nedicendae aspersoriuÌ„ vas cum sale lintea munda oleum sanctum sanctum Chrisma thimyama thus myrrha thuribuluÌ„ cum igne Pontifex diaconus c. sint in tuis vestimeÌ„tis precibus peractis Pontifex lauat campanam cum dicta aqua cum pollice dexterae manus facit cruceÌ„ supra campanaÌ„ ab extra cum oleo infirmoruÌ„ intus cum chrismate profert interim haec verba SaÌ„ctificetur coÌ„secretur Domine signuÌ„ istud in nomine Pa †tris Fi †lij spiritus †sancti In honoreÌ„ sancti talis Pax tibi c. 1. The Childe must first bee baptized before it can be accounted one of the Church The Bell must first be blessed afore it may be hung in the steeple 2. The Childe must bee baptized by a Minister or a Priest The Bel must by a Bishop or his deputie 3. For a Childes baptisme must be vsed holy-water cream salt oyle spettle and manie such The Bells baptism or blessing must also bee in holy-water oyle salt cream tapers for light c. 4. They giue the Childe a name Soe doe they to the Bell. 5. The Child must haue Godfathers c. So must the Bell and they bee persons of great note 6. The Childe must be washt in water So must the Bell and that by none but the Bishop Priests 7. The Child must be crossed So must the Bell. 8. The Child must be anointed So must the Bell. 9. The Childe must bee baptized in the name of the Trinitie So the Bell is washt and anointed in the name of the Trinitie 10. They praie for the Childe Soe doo they for the Bell. 11. At the Childes baptisme the Scripture is read So at the washing of the Bell more Psalmes are read then at a Childes baptisme also a Gospell and more prayers are made and excepting saluation greater things are prayed for and more blessings on the bel then be for a childe 12. And publick praiers made For better euidence heereof and because the booke is not easie to come by take heere a part of the prayers they vse to that purpose h Pontifical ibid. Benedic Domine hanc aquam benedictione coelesti assistat super eam virtus spiritus sancti vt cum hoc vasculum c. in ca fuerit tinctum vbicunque sonuerit hoc tintinnabulum procul recedat virtus insidiantium vmbra phantasmatum incursio turbinum percussio fulminum laesio tonitruorum calamitas tempestatum c. cùm clangorem illius audierint filij Christianorum crescat in eis deuotionis augmentum c. et postea Presta quaesumus vt hoc vasculum sanctificetur à spiritu sancto c. vt cùm melodia illius auribus insonuerit populorum crescat in eis deuotio fidei procul pellantur omnes infidiae Inimici fragor grandinum c. aereae potestates hoc tintinnabulum audientes contremiscant Lord grant that wheresoeuer this holy Bell thus baptized or washed and blessed shal sound al deceits of Sathan all phantasies all danger of whirlwindes thunders lightnings and tempests may be driuen awaie and that deuotion may increase in ChristiaÌ„men when they heare it O Lord sanctifie it by thy holy Spirit that when it sounds in thy peoples eares their faith and deuotion may increase the diuell may bee affrayed and tremble et postca Omnipotens Deus qui c. tu hoc tiatinabuluÌ„ coe esti benedictione perfunde vt ante sonituÌ„ eius longius effugentur ignita iacula diaboli percussio fulminum c. quicuÌ„que ad sonitum eius conuenerint ab omnibus Inimici tentationibus liberi sint c. paulo post Omnipotens Christe qui c. tu hoc tintinnabulum sancti spiritus rore perfunde vtante sonituÌ„ eius semper fugiat bonoruÌ„ inimicê° c. and flie awaie at the sound of it O Lord poure vpon it thy heauenly blessing that the fierie darts of the Diuell may be made to flie backward at the sound thereof and that it may deliuer from danger of wind thunder c. And grant Lord that all that come to the Church at the sound of it may be free from all temptations of the Diuell O Lord infuse into it the heauenly dewe of the holy Ghost that the diuel may alwaies flie awaie before the sounde of it c. Thus at Bellarmines request we haue lookt into the Popes Pontificale and let the Reader iudge what we haue found he rebukes vs for laying it to their charge that they baptize bells and for proof that they do not sends vs to the Pontificale but surely he thought that we could not haue seene the book els he would neuer haue referred vs therunto for vpon sight therof it is apparant to be a more solemne baptisme then that of the child is for the solemnitie is longer the Ceremonies more the prayers to greater purpose the minister of greater place then be required to a childs baptism euery thing doth so concur in it that is in baptism that Bellarmin himself coÌ„fesseth that tho the pope doth not yet others generally do call it the baptizing of belles because they see them sprinkled with water and haue names giuen them i Bellar. tom 1. de Rom. poÌ„t lib. 4. cap. 12. Nomen Baptismi non a Pontificibus sed avulgo campanarum benedictioni accommodatur c. quia videÌ„t eas aqua aspergiet eis nomina imponi c. But it is not the name we stand vpon but the matter concerning which whereas they pray that the sound of that bel so washed and sanctified as afore may driue awaie the diuell and all his fierie dartes I would aske Bellarmine or anie of his Chaplains whether this be spoken in iest or in earnest in formalitie as words of course or in faith as a holy prayer If they knowe the prayer to be impossible
Vide libruÌ„ inscriptuÌ„ Excercitium pietatis in gratiaÌ„ studiosorum autoritate Cardinalis Radzivilij scriptum editum Colon. 92. In cap. de methodo rectè confitendi Circa primuÌ„ praeceptum inquiratur an fecerit aliqueÌ„ exterioreÌ„ actum infidelitatis vel haeresis c. vt sub vtraque specie communicaÌ„do c. So then seeing we knowe Christ appointed it in both kindes and now the Romish Church prohibites it vnder paine of mortall sin alas what hope is there that this Church will euer be reformed that condemnes the obedience to Christs institution and commandement as a deadly sinne Let vs now proceede to such wounds as may bee more properly referred to the secoÌ„d Table of the morall lawe Touching wilfull murder it hath beene their doctrine and practice since the mistie times of ignorance that 27 The 13. wound That it is lawefull to haue sanctuaries forwillfull murder Churches and Churchyards and Bishops houses and some such other places bee sanctuaries that is places for refuge for the offender vnto which if he do flie and settle himâ—elfe he cannot nor may not bee prosecuted by course of lawe and iustice but is there safe as long as it pleaseth the Cleargie to retayne him Thus writeth Pope Innocent the 3. in his Decretalles to the King of Scotland who in those euill daies poore man helde himselfe not of power to punish malefactors of his owne kingdome that had taken sanctuarie vntill hee had sent to the Pope for his aduise q Corp. Iuriâ— Canâ—nici Decretal li. 3. tit 49. cap. 6. Si fugiens ad ecclesiaÌ„ liber sit quantumcunque grauia maleficia perpetrauerit non est violenter ab ecclesia extrahendus nec inde damnari debet ad morteÌ„ vel ad poenaÌ„ sed rectores ecclesiaruÌ„ sibi obtinere debent membra vitam c. To your question Sir sayth the Pope I answer thus If hee that hath taken sanctuarie be a freeman then is he not to be taken violently out of the Church not tho he haue committed neuer so grieuous crimes neither may he be condemned thereupon either to death or other punishment but the Clergie and gouernors of that Church are to obtain for him libertie and safetie of life and limme c. Some may here obiect that afterward in the decretall hee makes exception of some crimes true of night robbers but not of murderers Neither was this proper to Italie or to Scotland but the generall sore of all nations In England wee had manie but especially 3. most famous sanctuaries One at Beuerley in Yorke-shire erected by K. Athelstane where in the Church was set a chaire of stone and this inscription written ouer it This stone chaire is called Freedstoole that is the chaire r Vide BritaÌ„niaÌ„ Camdeni in Com. EboruÌ„ Haec sedes lapidea dicitur Freedstool id est pâ—cis cathedra ad quam reus â—ugiendo perueniâ—ns omnimodam habeâ— securitatem of peace whereunto if one that is guiltie do fly and sit in it he shall haue all sufficient securitie Another at Battel Abbie in Sussex where the Conquerer wonne the victorie and in memorie thereof building that Abby hee endowed it with the popes consent amongst others with this priuiledge s Vide eundem CamdenuÌ„ in com Sussex haec sunt verba diplomatis Si quis latro vel homicida vel aliquo crimine reus timore mortis fugiens ad hanc ecclesiam peruenerit in nullo laedatur sed liber omnino dimittatur Abbati vero ipsius Ecclesiae liceat vbique latronem vel furem de suspendio liberare â—i forte superuenerit If any theefe or Murderer or any other malefactour what soeuer his fault bee for feare of death doe flie and come to this Church he shall not be hurt by any meanes but shall bee dismissed and let goe againe with safetie and freedome And further it shall be lawfull for the Abbot of the sayd Church in all places wheresoeuer hee shall hap to come to saue one theefe from the gallowes These bee the very words of the Charter it selfe The third and not the least was at Westminster wherof there is often and famous mention in our Chronicles as being a place of frequent and ordinarie refuge for great Malefactors and the name remains there to this daie And these were not so much the facts of ignorant and superstitious Kings as the generall receiued doctrine of the Romish teachers the publick deed of their Popes themselues t Vide decretal Sext. Clement in tit de ecclesiarum coemeterioruÌ„ immunitatibus c. This was so in the olde time will some say but now it is otherwise I answere Nay this is not healed but rather is much worse To this end let vs consider a little of some of their latest and principall writers in this case 28 The 13. wouÌ„d not healed for Poperie alloweth sanctuaries for wilfull murder still A great Clarke of Rome a fauourite of Pope Gregories the xiiii and one of his principall Secretaries some 12. yeares agoe writes a great volume of this and other Immunities which hee saith by their religion belongs to holy persons and places let vs obserue a fewe of his words u Vide Anastasium GermoniuÌ„ de sacroruÌ„ immunitatibus lib. 3 cap. 16. art â— c. Not Clergie men onely but euen the very Churches Habent et ecclesiaruÌ„ aedificia suas immu nitates NaÌ„ qui ad eas coÌ„fugiunt quodammodo sacrosancti effecti nequeuÌ„t inde extrahi nec in vincula coÌ„ijci vltimóue supplicio affici aut aliqua membrorum detruÌ„catione plecti sed veluti in arce tutissima positi ab inquirentibus inuiolati remanent themselues haue their priuiledge for Malefactours flying to them are in a sort made holy thereby insomuch as they may not bee taken awaie thence nor bee cast into prison nor be toucht in life nor limme but shall there be safe from all pursuers as in a Castle or most strong holde c. And not onely puts he downe this for Catholicke doctrine but he will also needs haue it to bee ex iure diuino and whereas Couarruvias as learned as himself at least disproues it verie sufficiently w Didac Couarruvias variarum resolut lib. 2. cap. 20. Num. 2. v. 2. 3. and concludes it to bee but de iure positivo this darling of the Popes will not suffer so much amendment as this but condemnes Couarruvias tho hee cannot confute his reasons and concludes it to bee de iure diuino x Idem Germoniê° ibid. art 7. And wheras one Iohannes Ferrariensis a famous and learned Lawyer argueth foundly and truely that Churches should not receiue murtherers not be sanctuaries for theeues seeing Christ cast out euen buyers and sellers which are not so ill y Ioh. Pet. de Ferrar. practica Papiensis cap. de forma inquisi vers ex his potest The Popes Secretarie scornfully casteth away both his opinion
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 coÌ„demned 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 CoÌ„ment in Pentat In cap. 4. Genes pag. 17. Video in quit homicidia fieri netamen video homicidas puniri sunt enim hodie mille modi excusandi homicidam quoruÌ„ vnuê° est ecclesiaÌ„ appellare Clericum se dicere statim Iudices quos volunt a summo poÌ„tifice 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 froÌ„ 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 faâ—re from Rome as Portingale is theÌ„ 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 Germoniê° Archidiaconê° 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 TaurineÌ„sis protonotarij Apostolici de sacroruÌ„ 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 pontificiuÌ„ hac in parte correctuÌ„ est ideo standuÌ„ est huiê° dispositioni c. sic Germoniê° 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 coÌ„cludes 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 yâ— 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 Durantê° de ritibê° ecclesiae catholicae Romae 91. ad Gâ—â—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
good Pope Adrian had confessed but was taken away lest hee had redressed and after at their motion he had intended a Councell should be called for reformation all this determined by his death His successor Clement the 7. was not so idle to hearken to such toyes nor giue way to such innouations hee would haue no Councell he saw no cause of reformation But from his successor Paul the 3. plaine necessitie did wring out an vnwilling consent and so after many difficulties the Councell of Trent was called wherein first of all this point of reformation was so vrged that a Committe was chosen of nine principall Diuines some of them Cardinals to consider what reformation was requisite in the Church who after mature deliberation plainly told the Pope that all these euils proceeded from the abuses raigning in the Court of Rome and concluding something for reformation of pluralities one only abuse the Pope did so interpret it and alter it when it came to him as it did no good but hurt He then dying and the Councell being intermitted was set on foote again by his successor Iulius the 3 who also confessed there were innumerable abuses in administring the Sacraments but when it came to reforme them in stead thereof hee suspended the Councell though many Bishops that desired reformation did protest against it affirming confidently that they had not as yet dispatched one of the businesses for which they had assembled but the Pope preuailed and so for tenne yeeres it was discontinued And at last being againe assembled by Pius the 4. he made shew hee would referre the whole matter of reformation to the Fathers of the Councell but when it came to trial it was with a prouiso that first they should not meddle with the Court of Rome secondly that in their reformation laid vpon other persons and places they should alwaies enact it thus Sauing alwaies holy and vntouched the Authoritie of the Apostolical sea for which their courtesie to him his seate he afterward gaue them thankes in an oration in the Consistorie at Rome assuring them but it was in the word of a Pope that he would be more rigide and seuere in purging his owne Court and house and offices then they would haue bin With these good words the Pope dissolued the Councell But froÌ„ that day to this saith this Bishop through these so many yeeres nothing is done nothing is changed nothing is amended in the Church and no maruell saith he for nothing haue they amended in Rome vnder their owne nose where they might reforme any thing if they had conscience and will to doe it So that now seeing all is finally referred and reserued to the Pope there is saith he no more hope of any reformation left nor any thing else remaines but to see one miserie after another fall vpon the Apostolicall seate and the whole Church These and many more words to this purpose hath this wise and learned Bishop Out of all which I conclude therefore 30. or 40. yeeres agoe in the daies of Espencaeus the Church of Rome being found and confessed to be most fearefully corrupt is not healed nor reformed nay that all hope of reformation is now taken away Since which time I shall thanke him that will shew me that there hath been any publike and generall reformation of the notorious abuses in that Church prouided hee prooue it out of as good records and with as faire euidence as I haue done the contrary which as I should reioyce in my heart once to behold so till For as for the third point I haue vndertaken namelie that in stead of being healed and reformed there haue contrariwise growne vp in the Romish Church more horrible and haynous practises more erroneous and 〈…〉 us do 〈…〉 〈…〉 hen e 〈…〉 〈…〉 re were knâ—â—vne or heard of and at this day stand maintained at least vnreproued by their Church This I say I must be constrained to referre to a peculiar Treatise by it selfe then I must needes with griefe of heart conclude that The Romish Church is that Babylon that will not bee healed And wil she not what then remaines but as our text leades vs Let vs forsake her But how not in loue or affection let vs neuer cease to wish to her as to our owne soules nor let vs cease to pray for her publikely and priuately yea let vs blesse her when she curseth vs. But let vs as we haue well begun proceed to separate our selues from her societie and emptie our Church and kingdome of her and hers And if they say we be schismatikes for separating from her we answere nay she is the schismatike that hath separated her selfe from Christ Now therefore you honourable Magistrates and Iudges of this nation set your shoulders to the worke of your God rouse vp your spirits to execute the good lawes your selues and your forefathers haue enacted our lawes are enowe and good enough they want nothing but execution and that belongs to you vnto which dutie wee of the Ministerie do exhort you in the Lord execute our lawes against theÌ„ yet rather against Poperie then the Papists remember the blessed promise in the Psalme though it was spoken of literall Babylon it hath a mysticall and true relation to spirituall Babylon O Psal 137. 8. 9. daughter of Babylon worthie to be destroyed happie shall he be that rewardeth thee as thou hast serued vs yea blessed shal he be that taketh thy young childreÌ„ dasheth theÌ„ against the stones Oh pul this blessing on your heads kill her infants that is her errors impieties superstitions blasphemies idolatries equiuocations treasons c. these be her Impes her naturall brood but they are now of more age and growne to greatnes the more danger is there of them and more cause to kill them which if you doe with diligence and discretion you see you draw a blessing from heauen vpon your selues If you do not you do for a time maintaine prickes in your eyes and thornes in your sides and your negligence will prouoke the great and iust Lord to take the matter into his owne hands which as he hath alreadie not onely threatned but begun so he will though he deferre it till his owne time bring it to full execution For her iudgement is come vp into heauen and lifted vp to the clouds And then when she hath drunke vp the dregges of the cup of Gods wrath and by the breath of his mouth is fearefully confounded then I say shall all her Merchants and all her louers whereof we haue too many that lurke amongst vs and euen some that notwithstanding will needs be of vs bee ashamed for their louing of her whom they see God hated and for their labouring so basely to couer her filthie skirts which he would haue to her shame discouered to the view of the world and then shall they shrinke to beaâ—e a part of her punishment which so much delighted to wallow with her in
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