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world_n	heaven_n	mercy_n	miserable_a	3,437	5	10.9108	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19589	The sermon preached at the Crosse, Feb. xiiii. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against Papist, and Brownist, to be the truth: wherein, this point is principally intended; that the religion of Rome, as now it stands established, is still as bad as euer it was	Crashaw, William, 1572-1626.	1609 (1609)	STC 6028; ESTC S118191	115,004	191

giue my iudgement of these daies the skirts of the Romish Whore were neuer better discouered her grossest absurdities and fowlest impieties neuer so cleerly displayed as haue beene by the Diuines of this present age I spare their names in regarde they bee aliue and long may they liue to the happinesse of this Church And beyond all meanes then vsed and now continued his Maiestie hath vsed one more namely admirable lenitie and extraordinarie patience towards them notwithstanding all their ill deseruings which as it was alwayes great so since the hellish powder treason it is incredible for he whose patience is not prouoked and whose iust anger is not wakened by such an attempt sure there is somthing more then ordinarily humane in that man Neither do I think is there a King in Christendome that after such a treason would haue left one of that factiō in his kingdome but onely his Maiestie Oh mirror of mercy how famously in future ages shal this princely bounty be renowned and how fit is hee to bee the Lords anointed and to be the Lieutenant of that God whose mercy is ouer all his workes seeing his mercie is so largely extended euen ouer his worst deseruing subiects Thus heauen hath seene it euen the Lord himselfe will witnesse with vs that as all his Church euerie where ouer the world so wee in England for our parts would gladly haue healed Babylon and haue done our full indeuour to that ende But now alas see the effect of our labours all is lost for shee is Babylon and therfore past cure She wil not therfore cannot be healed Some will say this is harsh bitter but I say it is true and therfore is not to be cōcealed let hir blame them that haue made her incurable and not them that d●scouer it and for me that affirme it I craue not to be belieued but rather to be reprooued if the euidence of the fact doe not fully prooue what I haue sayd To this end I will first lay downe a ground or two First that in former times there haue beene great cōplaints of foul deformities in the Romish Church made by men of great learning and such as eyther are or at least whom they say are their owne and these deformities not only in priuate persons but in the publick body not in the members onely but in the head of their Church I will not stand to prooue this it being not the end of my purpose at this time they that look into the monuments of elder ages doe knowe this to be true and whosoeuer will but looke into the Reuelations of Saint Bridget Bernards Epistles Vicentius Ferrariensis and others of that age wil soone acknowledge it Another ground these deformities were so fowle and so apparant that the Councels of Constance and Basil and of later times that of Trent were called to this principall end for the reformation of the Church both in the head and in the members For that of Constance the Councell it selfe confesseth it in the publick acts thereof more then once and for that of Trent howsoeuer they pretended it against Luther his doctrine yet it is confessed by a learned Bishop of their side * Espencaeus in Titum cap. 1. that it was wrought out and brought to passe at last and after much resistance for the reformation of the Romish Church euen of the Popes owne Court wherein there raigned at that time many abhominable things as one of the better sort of Popes himself freely confessed * Adrian the 6 Vpon these groūds I proceed to lay downe 3. propositions touching the incurablenesse of Romish Babel 1. That these Councels assembled to reforme and amend did contrariwise establish diuers impious errors neuer before decreed in the world 2. That those fowle deformities in the Romish Church both in the head and members and both for doctrine and manners that were in that Church before those Councells and for the redresse whereof those Councels were called did neuertheles and yet do continue vnreformed 3 That since then in steed of redresse and reformation of the euills then found there haue contrariwise growen vp in their Church more horrible and haynous practices and more erronious and impious doctrines then euer before and at this day stand vnreprooued and maintayned by their Church And these three propositions being proued I hope there is none but will confesse that the Romish Church for ought that man can see is past cure or at least not yet healed The first Proposition The last popish Councells decreed worse things then anie before them TOuching the first I proue it by a fewe particulars in steed of many and first for the Councell of Constance that Councel decreed 2. such decrees as tend rather to the ruinating of all religion and ouerthrowing all humane society then any whit to the curing of diseases either in the one or other For first whereas it is knowen and graunted that Christ at his last Supper ordaining the holy Comunion did consecrate and giue it both in bread and wine and commanded his Ministers after him Doe this * See all the Euangelists S. Paul 1. Cor. 11● 23. c. and tho it cannot be denied but that the primitiue ancient Church did so receiue it as Christ left it yet for all that comes the Popish Councell of Constance and cals it a peruerse fashion and an ill order of those that giue their people the Sacrament in both kindes and do further decree that Notwithstanding Christ ordayned and the primitiue Church practiced it in both kinds yet now to say that it is necessary to receiue it in both shal be heresie and punished as heresie that is with death and losse of lands and goods c. And howsoeuer Bellarmine * Bellar. de Sacrā Euch. lib. 4. cap. 2● much ashamed of the matter will needs that the Non-obstante is not referd to the institution in both kindes but to the celebration after supper and therfore accuseth Luther others as lyers for so reporting of the Councell yet many others of his fellowes make no bones to grant it and if they all denyed it the very words themselues of the Canon are plaine inough Now thus to decree and make a Canon contrary to the direct institution comandement of Christ what is it but to controll Christ himselfe and to weaken the certainty of all truth and religion Secondly whereas there can be no firm society amongst men if othes couenants especially made by publick persons be of no force and therfore God himselfe would haue the Israelites oath to the Gibeonites performed though it was craftily extorted a Ios. 9. 19. and after seuerely punished Saul in his posteritie for the breach of it b 2. Sam. 21. 1. 2. yet the Romish Councell in this latter age hath decreed that c Concil Constant. sessione 19. Though the Emperour or King giue a safe cōduct to one accused of heresie

great Cardinall * This Cardinall was Iohannes de turre cremata as appears in the prefaces before the booke of the Reuelations of S. Brigit and other Commissioners approue and after suffred to be published to the world a booke in latine called The Reuelations of Saint Brigite Where it is dogmatically deliuered as a matter without question That Pope Gregory by his prayers lifted the heathen Emperour Traiane out of hell and another long afore whom they pretend also to bee theirs deliuereth it more amplie adding further that God answered the Pope thus I haue heard thy prayers and I grant mercie and pardon to Traiane but see that thou hereafter offer me no sacrifice for an vngodly man h From hence I offer them this argument to thinke on The true God neuer deliuered a damned soule out of hell but the Pope hath deliuered a soule out of hell therefore he● hath done that that God neuer did not for ought that is reuealed euer vvill doe Heer is a foule wound but is this healed vp No 4 The 2. wound not healed this booke stands allowed by the the Pope and in his Catalogue of the bookes which hee forbids to bee read a Vide Indicē lib. prohib per Clem. 8. where many a learned and godly booke is condemned this is not toucht and therefore as Posseuine himselfe a Iesuite graunts b Posseuinus loco citato not two yeares agoe not onely the booke stands vncondemned but this foule blasphemie vncontrolled and to shewe that the head of Babylon namely the Pope is incurable let it be obserued that tho many particular learned Papists c Mel. Canus lib. 11. c. 2. Bellar de Purgat lib. 2. cap. 8. Blas Vieg in Apoc. c. 6. comment 3. sect 3. Baronius annal circa temp Traianj haue misliked and condemned it as farre as in them lyeth yet to this daie was it neuer condemned not the booke forbidden or amended by the Pope so vnwilling is Babylon to bee healed of her wounds Yea the Pope is so farre from healing it that contrariwise he suffred a Spanish Dominican Frier to defend it and that not in word but writing not priuatly but openly not in a corner of the World but to come to Rome within these fewe yeares and there euen to write and publish vnder his nose and by his authority and apology of this blasphemous fable ● endeuouring to proue it by many arguments that Gregory did deliuer Traian out of hell d Alphonsus Ciaconus Thus tho it containe neuer so great an impietie against God yet because it tends to the magnifying of the Popes power and prerogatiue let as manie learned men as will speak against it it shall stand and be mayntayned so true it is that Babylon will not be healed of her deadliest woundes And wonder not tho I call them deadly for consider of these consequences The Pope deliuered a soule out of hell Therfore he did that which God neuer did Againe therfore there may be redemption out of hel Again therefore the Popes prayers did that which Christs prayers neuer did againe Christ sayth I pray not for the world * Ioh. 17. The world that is for the wicked damned the Pope sayth but I do Ergo the Popes pittie and charitie is more then Christs Alas alas is Rome the holy Church and sees not these blemishes Is she the liuing Church and feels not these wounds nay rather is she not that Babylon that will not be healed But to conclude all this is the worse because hee hath razed out many sentences and passages out of many Authors wherein he thought himselfe and his seat to be wronged * Ludou viues Ferus Erasmus Stella Oleaster Espencaeus and infinite others but this that so highly dishonoreth God himself he can patiently suffer but had he been as zealous of Gods glory as carefull of his own then he that forbids Espencaeus his commentaries on Titus til they be purged and the book called Onus Ecclesiae absolutely without any limitatiō because they touch his freehold too neere would also haue forbidden the Reuelation of S. Bridgit til this foule blasphemie had beene purged out which seeing he hath so carelesly and wilfully neglected tho his Catalogue of forbidden bookes hath so often been renued * It was first made by Pius 4. and so since cōtinued renued augmented till Clement the 8. it appears what an vnworthy Vicar of God hee is who looks only to himself but suffers his master to be dishonored before his face Therefore Arise O Lord maintaine thine owne cause Well then seeing this wound is incurable let vs leaue it rankling and come to another The third Wounde SOme 120. yeares agoe an Italian Frier wittie and learned as the most in those dayes a principall Preacher and as famous in his time as Mussus or Panegirola in these latter by name Bernardinus de busto * Bernard de busto Marial par 3. ser. 3. pa● 96. editionis Lugd. anni 517 preached this doctrine publikely after wrote it and sent it to Alexander the 6. and vnder his name published it That God hath diuided his kingdome with the Virgin Marie 5 The 3. wound God hath diuided his kingdom with the Virgine Mary And that a man may appeale from Gods iustice to the mercy of the Virgin Mary because God hath kept iustice to himself but committed his mercy to his Mother ● The impiety is so execrable seems so incredible that I will put downe the words out of the booke it selfe as it was dedicated to the Pope A man may appeale to the Virgin Mary not only from a Tyrant and from the diuell but euen from God himself Namely when he feels himself grieued or oppressed of Gods iustice which was signified in the 5. of Ester where it is sayde that when king Assuerus was angry at the Iewes Queene Ester came in to please pacify him to whom the king answered whatsoeuer thou askest me tho it be the half of my kingdom I wil giue it thee Now this Empress prefigured the Empress of heauen with whome God hath diuided his kingdom For whereas God hath iustice mercy He hath reserued Iustice to himself to be exercised in this world and hath granted mercy to his Mother therfore if any man finde himselfe agrieued in the court of Gods Iustice let him appeal to the Court of the mercy of his mother What is this we heare do there lie appeales from God and from God to a creature Is Gods iustice such as a man may iustly be agrieued at it further is Gods kingdom diuisible and hath God indeed diuided his kingdome and diuided it with a creature yea with a woman and hath God granted his mercy from himself to a creature we may say with the Prophet Oh heauens be astonied at this and let all Christian hearts tremble to heare such blasphemies and yet these be good doctrines in

already 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 d●egges of the cup of Gods wrath by the breath of his mouth is fearefully confounded then I say shall all her Merchants and al her louers whereof we haue too many that lurke amongst vs and euen some that notwithstanding will needes bee of vs be ashamed for their louing of her whom they see God hated for their labouring so basely to couer her filthy skirts which God would haue to her shame discouered to the view of the world and then shall they shrinke to beare 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 my people and be not partakers of her sinnes Reuel 18. 4. least you receiue of her plagues From both which the 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 finde it miserable and confused yet by our sensuality and dayly deuising and practising new pleasures we endeauor 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 worlde a vale of teares and a sea of trouble and turmoile to whosoeuer hath the sweetest portion of it Therfore though wee bee in it 1. Cor. 7 31. yet let vs vse it as though wee vsed it not let vs not set our hearts vpon but let vs for sake it and go euery one to his owne country that is to our blessed inheritance the kingdome of heauen that is a Christians mans countrie for as for this world her sinnes are so vile that her iudgement is gone vp vnto heauen God will assuredly destroy it But there is a better world euen an inheritance immortall vndefiled that fadeth not which is reserved in heauen for vs 1. Pet. 14. 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 greate Babels certaine other little petty Babylons namely incureable sinnes amongst vs which are Babels or atleast 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 Ministery is set ouer a great part of our people which is the sourse and foūtaine of all other euils in our Church this is a deep wound yet once was it cureable enough namely when the Abbies were first dissolued and since was it cureable enough but now alas how incurable it is and by the crafty plots of the diuell how incureable it is made more and more hee obserues but little that sees not Oh happy hee that can say in his conscience I would haue cured this daughter of Babell and happy also hee though not so much that hath had no hand in making this wound incurarable such plots and deuises arise out of hell heauen will confound them though the earth for a time beare the burden of them Meane time vnlesse the Kings Maiesty vouchsafe to take the matter into his hands and to heale the wounds that he neuer made otherwise it is incureable or as the Kings euil 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 rise 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 truely 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 vnlawfulnesse of them g Tertullian Cyprian Chrysostome c. Deut 22. 5. in these latter daies manie 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 put on womans apparell and that the auncient 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 he that teacheth children to play is not an instructer but a spoiler destroyer of c●ildrē they know they haue no calling but are in the 〈◊〉 warts on the hand or blemishes in the 〈◊〉 they know that therefore they are saine to sh●●ud themselues vnder such shelters as at the hou●e of death day of iudgement will proue but figge leaues ●●●y 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 maruell though the worthiest and mightiest men escape not when God himselfe is so abused Two hypocrites must be brought foorth In a Church in London euerie day in the week praiers a sermon at 6. of the clock in the morning ablessed and rare example and how shall they bee described but by these names Nicolas S. Ant●●ngs Simon Saint 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 euery day an example scarce matchable in the world yet these two wherein Gods name is thus glorified and our Church

popery fit for their pulpits and their people and after they be preached worthie to bee published to the world Surely if they graunt these be false doctrines then blame shame belongs to the Papists that preach them write them publish them and allow them for Catholicke doctrine but if they stand to them as true then mark what consequēces will follow vpon them first it is here taught that a man may appeale frō God Hereupon this argument is easily framed but I beleeue not so easily answered Popery teacheth there lies no appeale from the Pope and heere teacheth that there lyes appeale from God But in reason he from whō no appeal can lie is greater then he from whom one may Ergo by popish doctrin the Pope is greater then God This conclusion is ineuitable if their doctrine be true Again here it is taught that we may appeale frō God to the Virgin Mary if that be true let them answere this argument He vnto whom appeale doth lie from another● is greater then hee from whome it is made this is their owne doctrine But from the Lord God appeale doth lie to the Virgin Marie Ergo shee by popish doctrine is greater then God If this conclusion be heresie and blasphemie then Bernardine de busto his bookes are to be burnt yet they are both allowed commended by the Romish Church but let vs goe forward Thirdly here it is taught that God hath diuided his kingdome with a creature euen with a woman This being true here we learne many points First the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie Reginam Coelorum the Queene of heauen for shee that hath got possession of the halfe of Gods kingdome may well and worthily be held the Queen of heauen Secondly heere is a very good reason why the Church of Rome keepes the Bible from the vulgar people and will not haue it divulged in their Mother tongues for if they had it in their own tongues they would startle at this doctrine and when they heard it deliuered in Pulpit that God had diuided his kingdome would soone haue saide that is false doctrine for the Psalme saith The kingdome is the Lords * Psal. 22. 29 and Dauid in his thankesgiuing at the preparation for the Temple building confesseth to God Thine O Lord is greatnesse power and glorie aeternitie and Maiestie Thine O Lord is the kingdome and thou excellest ouer all * 1. Chr. 29. 11. and if the Frier had obiected that the kingdome indeede is Gods yet not so but hee may diuide it to another then they would haue answered that cannot be for he himself sayth I am the Lord c. My glory I will not giue to another a Esa. 42. 8 and if hee still obiected that to be true in the olde Testament when there was none capable and worthy of this honour because then the Virgine Mary was not they would readily answere that in the new Testament after the Virgine Mary was and after shee was the mother of Christ Christ her son speaks to God his Father but not to her his mother Thine is the kingdome power glory b Mat● 6. 13. The kingdom is Gods and how long not till she be assumed crowned in heauen as they say but for euer and euer And whereas they further teach that he hath kept Iustice to himselfe but committed mercie to his Mother they would crie out vpon that doctrine him that taught it and tell him that they finde it sixe and twentie times in one psalme that Gods mercy endureth for euer c Psal. 136. in euery verse and that his mercy is ouer all his works d Psal. 145. 9 If ouer all then ouer her also or else she is not of his making and if his mercy be vpon her without which shee could neuer haue beene saued then how dare any say that Mercy is hers and not Gods And if mercy bee Gods and that mercy of his endureth his not for the time of the olde Testament onely but for euer Then it is foule and false doctrine to say that now since Christ God hath resigned vp mercie from himselfe to a creature Thus would the people come vpon him that taught this doctrine and vpon the Romish Church that alloweth it and therefore doth not that Church wisely to keep the people from reading the holy Scriptures Thirdly seeing it is doctrine currant in the Romish Church that God hath giuen vp mercie from himselfe to the Virgin Marie heere is a good defence of their Ladies Psalter wherein they turne the Psalmes from Dominus to Domina from GGD to our Ladie and when Dauid saith Lord haue mercy on me they say O Lady haue mercie on me in thee O Lady is my trust They say this was compiled by Bonauēture but tho he liued in il times yet his other writings giue cause to hope hee made it not for h●● saith that we must take heed wee so inlarge not the excellency of the Mother that we diminish the glory of the sonne Sure hee that saide so would not be so lauish and carelesse of Gods glorie as to turne the Psalmes from him to a creature Fourthly heere we see the reason why the popish Synagogue do maime the Lords prayer leauing out the conclusion For thine is the kingdome and power and glorie for euer and euer h See the Rhemish Testament in Mat. 6● Luke the 11. all their Mi●●als and Breuiaries Man●a●s and allowed primers in all which they cut short the Lords praier leauing out the words of the conclusion for thine is the kingdom c. For if the kingdom be diuided then it is not all his for euer no maruel therfore though they will haue their Pater noster in Latine for their common people for if it were in English there is none so simple but would see their vngodly dealing But to conclude leauing this robbery and sacriledge in cutting off part of the Lords prayer for another place and purpose it is heere euident that no papist in the World can with a good conscience say the whole Lords prayer For if God haue now diuided his Kingdome then how can he say with Dauid in the olde testament i 1● Chr. 29. 11. Christ in the new k Mat. 6. Thine O Lord is the kingdome for euer therefore he must either alter the Lords prayer and say Thine is halfe● the kingdome c. or neuer say it at all or else curse and detest his own teachers that write and his Lord God the Pope that alloweth such doctrine Alas poore ●oules what should a simple honest hearted papist do in this case See therefore in what pittifull state they liue who haue subiected themselues to such teachers Lastlie let it bee obserued that heere they teach that there bee in spirituall matters touching the soule 2. diuine Courts the one of Iustice and that is