Sermon Preached 14 February 1607, Part 3 – Part 5
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 517preached this doctrine publikely, after wrote it, and sent it to. Alexander the 6. and vnderunder his name published it, That God hath diuided his kingdome with the Virgin Marie 5The 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 giuegive 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 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 consequē ces will follow vponupon 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, vntounto 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 vsus 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 hauehave 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 hauehave 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 hauehave answered, that cannot be: for he himself sayth, I am the Lord, &c. My glory, I will not giuegive to another aEsa. 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 bMat… 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 merciemercy to his Mother: they would crie out vponupon 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 cPsal. 136. in eueryevery verse.and that his mercy is ouer all his works dPsal. 145. 9: If ouer all; then ouer her also, or else she is not of his making: and if his mercy be vponupon her, without which shee could neuer hauehave 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 onelyonly, but) for euer; Then it is foule and false doctrine to say, that now since Christ, God hath resigned vp merciemercy from himselfe to a creature: Thus would the people come vponupon him that taught this doctrine, and vponupon 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 merciemercy 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 hauehave mercy on me; they say, O Lady hauehave merciemercy 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 giuegive 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 hSee 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 hauehave 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 hauehave now diuided his Kingdome, then how can he say with Dauid in the olde testamenti1… Chr. 29. 11., & Christ in the newkMat. 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 hauehave 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 Gods; the other a Chancery, a Court of Mercy, & that is, Maries; these bee their verie wordes: and further, that if any man feele himselfe agrieued in Gods Court of Iustice, let him appeale to the Court of merciemercy of his Mother: Oh strange diuinity! Can Gods iudgements be vniust, or his proceedings erroneous and vnequall? If they bee not, then why do they talke of appealing to a higher Court? For, why doe Writs of error lie from one Court to another, but that it is presupposed that they may erre? and why is there a Chauncery, but that the rigour, and extremitie of the Lawe maie bee mitigated? But if the Scripture saie true in the text, Righteous art thou O Lord, and iust in thy iudgements; aPsal. 119 137Then this is blasphemie of a high nature, that there needes a Chancerie to rectifie his proceedings and mitigate his iudgements. But as for this doctrine, that the Chauncerie or Court of merciemercy is not Gods, but his Mothers, and that therefore Gods iudgements are to be mitigated by another, and therefore that she and her Court are in this respect aboue God and his Court: These blasphemies are so execrable and odious to Christian eares, that I hope ther is not a papist in this kingdome, that professeth to know and serue God, but his heart hates them and all that hold them.
Against all this, what can bee obiected but this: that he, being a priuate man, spake & wrot out of his priuate iudgement; but this is not the generall doctrine of their teachers, not their Church. I answere, If none in the world taught this, but this one Frier; yet how many soeuer knowing it, do approue, commend, or defend it, or if they do not reproue & condemne it, it is iustly to bee called their doctrine: and by the lawe both of God & man, it is their sin as well as his. For, by the lawe of Accessaries: he that anie waie approues, or knowing it and hauing a calling to it, reproues not a sinne, makes himselfe guilty of the sinne: but the Romish Church, that is, the Pope knoweth this hainous blasphemie; and sayth, that he hath authority to condemne all such: therefore, hauing not done so, but contrariwise, approuing it, is guiltie of it.
Shewe me then that Pope, Bishop, or Inquisitour, that hath condemned this blasphemie, or this book for it. I produce a Pope that allowed it, namely, Alexander the sixt, who suffered it to passe vnderunder his name, to the view and reading of the world: let them bring one Pope since, that hath condemned it: or shewe one writer (not reproued by them) that euer reproued it, or (not condemned by them) that euer condemned this blasphemie; if they doe not this, then it is apparant that in this wound, Babylon is not yet healed.
But for better euidence, that she lies rotting in this her filthinesse, and incurable in this wound6The third wound not healed.: Posseuine the Iesuite; their great and allowed Censor of al Authors, giues his publike censure of this booke, to bee Sermons of the excellency of the Queene of heauen, and full of learning and godlinesse. And this his censure, no man that knoweth the present state of their religion, can deny but that it is the censure of their Church; and ought so to bee reputed: for that worke of Posseuines was attempted, continued, and finished, and printed and reprinted with as publick & generall allowance as any thing can be.
And yet for better euidence, that she is not healed, nor reformed at all: let it be obserued, tha… this book is of so much estimation amongst them, that it hath diuers times beene reprinted since Bernardine the Author set it out: as namely in my knowledge once at Brixia in Italie, almost twenty yeares agoe, in three volumes, corrected and amended, as they pretende.
But that this impious doctrine is not amended, I will make it euident: for of late, euen this present yeare, this booke and all his other works were again printed at Colein in Germany in three volumes: which when I perceiued out of the last Catalogue, I could not rest till I had obtained this new impression from Coleine, hoping that now at last they had (for shame righted this cause of God, and razed out that hainous blasphemie: but hauing perused it, I see to my griefe, that they will not be healed; for there the very same words and doctrine stand vnreprooued, vncontrolled, vnaltered: nay, not so much as hauing a Marginal note to explaine them: but they are let to passe as good, holy, and Catholicke Romish doctrine. And that this is true I here pawne my credit to this honorable assemblie, and will be ready to iustifie it to anie (desirous to be informed in the particulars) by shewing the books themselues, both new and old. Which being so, I hope no man wil denie, but that it is apparant she is not healed.
And yet for the better satisfaction of all men, that as she is not yet, so shee purposeth neuer more to bee healed, nor to reform any thing, and that this is not the priuate opinion of that or any other one doctor; I desire al that louelove the truth to take knowledge, that of late within these seuen yeeres, an Italian doctor a Iesuite and an approoued writer, writing a story of the miracles of our Lady of Loretto teacheth euen the same doctrine, and makes no bones to bluster out almost the very same words: which for better assurance I will put down. The Virgin Mary both wil and can, is both willing & able to deliuer such, as be compassed about with dangers on all sides, and to heape vponupon them all good blessings: for, Almighty God, (as farre as it is lawfull) hath made his Mother fellow and partaker of his divine power, and Maiesty, &c.
See heere the new and refined diuinity of the Iesuites: what is this, but the same with that afore? for if she be made partaker and fellow with God in his diuine power and Maiesty, it is no maruell, that God hath committed his mercy to her: and if from these words we looke into the body of the booke, we shall find hee ascribes such works and miracles to her, as can belong to none but to him or her that is a fellow with God, or rather God himselfe.
And as for this clause, as far as it is lawfull, is a strange word to be spoken of God; for what can be vnlawful to God, that is good, whose will is the holiest law? If therefore it be good to make a creature fellow with him in his deity, it must needes bee lawfull, and so the clause is idle. If it be not good, but impious and contrary to the nature of God, then to think it any way lawfull, or possible to be done, is no losse then to think it any way lawful for God to lie, or sin, or denie himselfe: so that take it any way, this limitation of the Iesuite both grossely a…useth the Reader, and containeth horrible impiety against God. So far is it from being any shelter to the blasphemy that is deliuered in the whole passage.
Nor can it bee saide, the booke wants authority: for it is formally allowed, dedicated to the Cardinall Aldobrandin…, printed at Rome, and since often elsewhere; and of late both the Author and his booke highlie commended by the greatest Romish censurers. So that now I will end my euidence, for this point, and dare put the matter to a Iurie of any conscionable men, whether this wound be healed yet or no.
The fourth Wound.
NOw to go forward: from the Person and Maiesty of God, let vsus proceede to his Holy Scriptures; and see how the Romish Church held of olde, and yet holdeth, and teacheth of them. I will not stand vponupon those vile, and base speeches vttered and written of them by Eccius, Pighius, Hosius, and many other of that generation, for that they hauehave beene both detected and with shame inough reiected by many reuerend men of our nation, both in Latine & EnglishwWhitaker Fulke, lewel, Reinolds, and others.; but vponupon some that often hauehave not bin touched by many, nor euer can bee sufficiently condemned by any.
In the Canon Law, the Pope spareth not to disgrace the holy Scriptures in expresse tearms: sometimes equaling his owne Constitutions with them, sometimes preferring them.
In the decree he shameth not to affirme that7The fourth wound; The Popes decrees bee equall to the Canonicall Scriptures. his decretall Epistles are numbred amongst the Canonicall Scriptures xDecret dist. 19. cap. 6., & impudently alledgeth Saint Augustine to proue it, who neuer spake nor meant any such thing; as in the later end of the decree they cannot but confess with shame inough: this was his doctrine in the old impressions of the Canon law, a hundreth yeares agoe. But some will say, this wound is now healed: No, looke in the new impression reuiewed at the Popes commandement, and printed by his authority within these few yeares, and there stand the verie same wordes without the least reformation in the Rubricke or title of the Chapter; The decretall Epistles are numbred and reckoned amongst the Canonicall Scriptures8The fourth wound not healed..
Which is the more shamefull in it self, & shamelesse in the dooers, in as much as in the same new 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: and no maruell, for the name of decretall Epistles of the Popes, was to get and to beare, many a faire yeare after his daies.
To conclude, let wise men obserue heer this point; how vnwilling the Romish Church is to amend or alter any thing, especially if it concern Gods honour and not their owne free-hold: else, why should they maintaine that blasphemy in the Rubrick and title of the Chapter, which in the body of the Chapter they condemn? But well doe they know, that many a man reades the contents of books & chapters, which neuer read more. Therfore because the words of this title giuegive honour to his decretalls, tho they be neuer so dishonourable to Gods holy Scriptures, they are suffred to stand, whereas they hauehave put out many things disgracefull to themselues: Thus vnwilling is Babylon to be healed in any thing.
The fift Wounde.
THis doth but make them equall; and that may be thought no great wound in that Church: but shall wee see a deeper & more deadly; namely, where the authority and determination of the Pope is made higher, and of more respect then the holy Scriptures themselues? In the same booke the XL. Dictinction, the Pope alleadgeth for good doctrine, and canonizeth for a law, these words taken out of one Boniface, 9The fift wound. The religion of Christianitie is to bee founded rather from the Popes mouth then from the holy Scriptures, that is from Gods mouth.. And certain…y all men 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 Chrstian religion, rather from the mouth of the Bishops of that See, then either from the holy Scriptures or the olde traditions: all they care for or seeke after, is what he wil and what he will not; that so they may conform themselues, & frame their conuersation this waie or that waie, according to his will and pleasure.
Loe what doctrine is heere: the discipline, nay the religion it selfe of christianity is sought for rather at the mouth of the Pope, then at Gods mouth in the holie Scriptures: and al that a Christian man cares for, is (not what God, but) what the Pope will, and what hee wills not; and according to that are they to frame themselues: Is this a doctrine fit to be inserted in the popes lawe? Is this the holie and the onelyonly 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 heretike; let who wil be the Catholicke: but if a true Catholicke ought to holde the doctrine of the scriptures, and to depend vponupon the mouth and reuealed wil of God; then woe be to that Church and religion that teacheth, wee may rather depend on the Popes mouth, then on Gods. But some will say, this is healed. Nay alasse, they be so farre from that10The fift wound not healed., that contrariwise for ought that I know, that is not to bee found in the elder editions: but I am sure it is in the later and last of all, set forth by special authority from the Pope; from whence also I cite it at this time.