Sermon Preached 14 February 1607, Part 1
The first Wounde.
THe pride of the Romish Anti-christ, in times past, was such, that hee exalted himselfe, at least suffered himselfe to be set in the throne of God; yea, and to be called of men God, and their Lord God 1The first wound; The Pope is a God, and their Lord God.: and this not only in priuate Authors, but euen in his own Canon lawe: these be the words in the glosse vponupon the extrauagants; To beleeue that our Lord God the Pope, the maker of this Decretal, may not decree it as he hath; may be iudged hereticall.
The words are plaine enough. But if any man say this is but the glosse, and not the Text: I answere; first that the glosse is of greater authoritie amongst them then any, or then many Doctors. But further, what if wee finde as much or worse, out of the verie Text of the Popes lawe it selfe? Look in the Decree, the 96. distinction, there the Pope himself frames this argument, writing to the Emperor against them that would call his Holinesse to account; Its certaine that the Emperour Constantine called the Pope God. But its as cleere that God may not bee iudged of men. Ergo the Pope may not be iudged of any man.
Thus the Pope that canonizeth so many men and women Saints, hath here taken paines to canonize himself a God, both in the Text and gloss of his own lawe: his glossers call him their Lord God, and hee is content to take it to himselfe. Constantine (he saith in the text) cals him God, and he is content both to take it, and make good vse of it. Whether this bee not Herods sinneaAct. 12. at least, let him looke to it; but let vsus goe forward. Heere Babylon is sicke of a deadly euill: but is she healed? I wish she were: but I cannot shew it.2The first wound not healed. If any say shee is, then let him shewe mee that Pope, or name mee that Writer, Doctor, Inquisitor, Bishop, or any other, who by commandment or authoritie, or but with the approbation of the Pope, hath confuted, or but as much as reproued this blasphemy; or shewe any that hath reproued it, whom they hauehave not blamed or condemned. But that shee is not cured in this point, I can make it apparant. For look in the Canon lawe reuiewed, and as they pretend reformed and reprinted of late by the authoritie and with the approbation of Pope Gregorie the thirteenth vnderunder his bul; where though manie things be altered, or taken out that made against the Popes primacie: yet this that makes so much against Gods holy Maiestie is not in one point helped, nor in one word altered, but stil this is good & Catholick Diuiin the Popes lawe, that The Pope is God, and therefore may not bee iudged of men.
But will you hauehave yet better euidence, that Shee is not cured? Hearken a little: A great Italian Doctor, no lesse then a Bishop, writes thus to the Pope himselfe (for to the Pope eyther the Authour or his Nephew doth dedicate it) no longer then three or foure yeares agoe; From the Pope as from the Head there doe flowe into the whole body of the Church, that is, into the whole Christian world, spirits or spirituall life, yeelding the feeling and fruite of heauenly graces, and effectuall motion to eternall happinesse: therfore he is worthily called (as God is) most holy & most blessed, and is worshipped & adored as a God of all christian men.
Loe here as bad or worse then the former: the Pope is such a Head of the Church, as infuseth spirituall life, and heauenly graces into the body of the Church (Doth Christ himselfe any more?) and hee is worthily worshipped as a God. And this doth Pope Clement the 8. suffer to be spoken and written of himselfe, and not 4. yeares agoe to be printed vnderunder his nose at Rome; and thence to be sent ouer the world: and now iudge, Is not Romish Babylon well healed? nay, rather alasse, doth not her wound fester and rankle more & more? Well then seeing this is the Romish doctrine and practice, both olde and newe, both long agoe and now present, let vsus make a little vse of it.
First, we see here good reason, why a Papist should holde the Pope aboue a Councell, and euen the holy scripture it selfe: for the Pope is God; and we knowe that God is aboue the Scripture.
Secondly, why also the Pope holds himself aboue Kings: for he is God, and God is King of kings: in a word, no maruell why he should take appeals from all the world, weare a triple Crowne, bee carried on mens shoulders, giuegive his foote to be kissed, dispose of kingdomes and kings at his pleasure; for hee that is God may doe more then all these. And surely, wee Protestants must needs grant, that as truely as he is a God, so lawfully may he do all these. All these vses are as good, as that is the Pope himselfe makes, when he sayth: God may not be iudged by men; but I am God, and therfore may not be iudged by man: these be his arguments: but now he shall giuegive mee leaue to make but one for him and his fellowes.
The God that admitteth another Lord God, and to be worshiped as God; is not the Lord IEHOVAH, the true God: for the true God is God alone *Deut. 6. 4.: but the Papists God admits of another Lord God, and to be worshipped as God; therfore he is not the true God. If they deny the Maior, they denie Scripture: If the Minor, they denie their Doctrine, and their owne bookes: if they grant both, they are worthie of the Conclusion.
I would end this point: but I cannot omit to make one vse more of this their doctrine. It hath bin made a question amongst them, whether the Pope might not emptie all Purgatorie, if hee see cause; and no maruell: for he being God, surely (if there be a purgatorie) God can empty it. Now to conclude, all these do but equallize the Pope with God: but what if hee hauehave made himselfe greater then God 3The 2. wound; The Pope hath done more then God.? I will be but the relatour, let the Reader iudge.