Sermon Preached 14 February 1607, Sermon · Part 2 · Speech 1 – Speech 2
Tell them from vsus that we freely confeſſe God hath ſent this trouble and affliction vponupon the Church, for the ſins of men, and eſpeciallie of Prieſts and Prelates, from whoſe ſinnes (the Scriptures are plaine) bee deriued the ſinnes of the people: therefore our Sauiour (about to heale and reforme Ieruſalem a diſeaſed citie) firſt enters into the Temple, that firſt of all he may correct the ſinnes of the Clergie (eſpecially concerning buying and ſelling) herein playing the good Phyſition, who begins to heale a wound at the roote and bottome.
Wee know that for many yeeres there hauehave been many abominations euen in this holy Apoſtolike ſeate, abuſes in the cariage of matters ſpirituall, exceſsiue enormities in our commandements, and in a word, all things turned topſie turuie, and from ill to worſe; and no maruell if the diſeaſe grow frō the head into the mēbers, that is, frō the Popes into common perſons.
I confeſſe, all we (that is, all Prelates of the Clergie) hauehave gone out of the way, each one into our own waies, neither hath there been of a long time any that did good: therefore there is good reaſon that wee all giuegive glorie to God, and humble our ſelues, euen our ſoules vntounto him: let each one of vsus remember whence wee are fallen, and rather iudge our ſelues, then ſtand to be iudged of God in his wrath and furie.
Wherein, for our parts, make promiſe in our name that wee will giuegive all diligence, that firſt of all this our Court of Rome may be reformed, from which it is likely all this miſchiefe hath proceeded: that ſo, health and reformation may begin there to the good example of all, whence the corruption firſt bred, and ſpred to the ill example and hurt of all. To the furtherance and effecting of which happie reformation, wee hold our ſelues ſo much the more ſtraitly tied, by how much the more earneſtly wee ſee the whole world to expect and deſire it.
Dices quòd Deus hanc perſecutionem Eccleſiae ſuae inferri permittit, propter hominū peccata, ſacerdotū maximè ac praelatorum, à quorū peccatis populi peccata deriuari ſcripturae clamant. Ideoque ſaluator (interprete Chryſoſtomo) curaturus infirmā ciuitatē Ieruſalem, prius templum ingreſſus eſt, vt ſacerdotum peccata, ementium inprimis & vendentium, primò caſtigaret, inſtar boni medici, morbum à radice curantis.
Scimus in ſancta ſede, aliquot iam annis, multa abominanda fuiſſe, abuſus in ſpiritualibus, exceſſus in mandatis, omnia denique in peruerſum mutata, nec mirum ſi aegritudo à capite in membra, à ſummis pontificibus in alios deſcenderit.
Omnes nos, id eſt, praelati Eccleſiaſtici, declinauimus, vnuſquiſ que in vias ſuas, nec fuit iamdiu qui bonum faceret: vnde neceſſe eſt, vt omnes demus gloriam deo, humiliemus ei animas noſtras, videamus vnuſquiſque vnde ceciderit, & ſe potius quiſque iudicet quàm à Deo in virga furoris iudicari velit.
Qua in re, quod ad nos attinet, polliceberis nos omnem operam adhibituros, vt haec primū Curia, vnde forte malum hoc omne proceſſit, reformetur, vt ſicut in omnes inde corruptio emanauit, ſic ab eadem etiam ſede ſanitas & omnium emanet reformatio. Ad quod procurandū nos tanto arctius obligatos reputamus, quā to mundum, vniuerſu… huiuſmodi reformationem auidius deſiderare videmus.
Haec apud Eſpencaeum in Comment. in Titum, cap. 1. pag. 69. & 70.
Theſe were the words of this good man, too good to bee a Pope, at leaſt too good to be long a Pope: for after that he had ſo much forgot himſelf, and his Papall dignitie, and the honour of his Apoſtolicall ſeate (which cannot erre, nor doe amiſſe, as he like a foole confeſſed) as to grant that not the Church alone, but the holy Court of Rome did need reformation, forthwith there was order taken that hee ſhould not trouble the world nor diſgrace his place any longer, for ſhortly after he died: & for his ſake, they prouided that their ſeate ſhould neuer be ſo farre abuſed and abaſed againe by any plaine hearted Northren man, making ſure from that day to this, that the Popedom ſhould not be truſted out of the hands of an Italian, leſt he ſhould euer hauehave a thought of reformation. For what followed after all this? Was there any reformation in the Romiſh Church? were any of the euils and diſeaſes confeſſed by Adrian redreſſed? I had rather Eſpencaeus their own Biſhop ſhould tell, then I; which becauſe he doth very largely, I will contract it into a compendium, and hope that ſome will take paines to put all that wiſe and learned diſcourſe of his into our vulgar tongue: the rather for that it cōtaineth much matter of great moment, & yet not vulgarly knowne to this day. Meane time the effect of it is this:
fLegatur Eſpencaeus in Comment. ad Titum. cap. 1. … pag. 65. ad 91.That after all Chriſtendome had complained of the enormous and intolerable grieuances, ſuſtained from the Pope and his Court of Rome, al which and more the 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 giuegive way to ſuch innouations, hee would hauehave 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 vponupon 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 hauehave bin. With theſe good words the Pope diſſolued the Councell. But frō 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 hauehave they amended in Rome vnderunder 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 vponupon 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 hauehave done the contrary: which as I ſhould reioyce in my heart once to behold, ſo tillFor as for the third point I hauehave vndertaken, namelie, that in ſtead of being healed and reformed, there hauehave contrariwiſe growne vp in the Romiſh Church, more horrible and haynous practiſes, more erroneous and …us do… …hen e… …re were kn…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 vsus,
Let vsus forſake her.
But how? not in louelove or affection; let vsus neuer ceaſe to wiſh to her as to our owne ſoules: nor let vsus ceaſe to pray for her, publikely and priuately, yea let vsus bleſſe her when ſhe curſeth vsus.
But let vsus (as we hauehave 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 hauehave enacted: our lawes are enowe and good enough, they want nothing but execution, and that belongs to you: vntounto which dutie wee of the Miniſterie do exhort you in the Lord: execute our lawes againſt thē, 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 vsus, yea bleſſed ſhal he be that taketh thy young childrē & daſheth thē 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 vponupon 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 onelyonly 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 hauehave too many that lurke amongſt vsus, and euen ſome that notwithſtanding will needs be of vsus) 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 hauehave to her ſhame diſcouered to the view of the world: and then ſhall they ſhrinke to bea…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 giuegive vsus 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 vsus. 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 louelove 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 vsus vſe it as though wee 1. Cor 7. 31.vſed it not, let vsus not ſet our hearts vponupon, but let vsus forſake it, and goe eueryevery 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 vntounto 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 vsus: 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 vsus aſpire after that, and long to hauehave our parts in it.
Now there are alſo beſides theſe two great Babels, certaine other little pettie Babylons, namely, incurable ſinnes amongſt vsus, 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 hauehave 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 vsus? Of this euill and plague, the Church of God in all ages can ſay, truly and with a good conſcience, wee would hauehave 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 hauehave laboured by preaching, writing, and conferring to hauehave 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 toDeut. 22. 5. put on womans apparell, and that the ancient Fathers expound that place againſt them: hCyprian: Chryſoſt. Sexta Synod. in Trull. Can. 62.they know that Cyprian reſolued, (being asked the queſtion) iCyprian. 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 hauehave 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 vnderunder 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 vponupon 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 …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 eueryevery 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 giuegive 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 vponupon 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 vntounto heauen and lifted vp vntounto 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 hauehave 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 vsus 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 vponupon vsus? 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 CommandementThe fourth Cō 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; andNehem. then at the end of your yeare, you may with the comfort of a good conſcience ſay with him; Remember Nehem. vl…. 19me O my God in goodneſſe, according to all that I hauehave done for this people. But if wee ſtill neglect this cauſe of God, and ſuffer his Sabbath daily thus to be prophaned; then let vsus look for nothing but continuance and increaſe of theſe grieuous plagues that hauehave ſo long lien vponupon vsus: and let vsus be aſſured God will take the matter into his owne hands, and ſome way or other get himſelf glorie vponupon vsus, 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 vponupon him in his confuſion: which heauie iudgement that God may turne from vsus, let vsus turne to him, &c.
FINIS.
End of the text · William Crashaw, Sermon Preached 14 February 1607 (1608)