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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	good_a	great_a	1,778	5	2.6268	3	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

all the means they could to bring Babel from her gentilisme and Idolatry and therfore here are bold to affirme whē she is at the point of her destructiō We for our parts are no way guilty of it nay if she wold haue beene ruled by vs she had neuer come to this for We would haue healed her But how would they haue healed her may some say what meanes vsed they it is soone sayde Wee would words are cheape But gaue they Babell nothing but sweete wordes Certainely they were carefull to vse all good meanes which especially are these 3. Instruction Example Prayer 1. By continuall instruction laying open their errors discouering their impieties and laying before them the excellencie of true religion 2. By their continuall example practicing their own religion euen before their very faces not fearing their scornes and rebukes no not the contrary lawes made purposely against thē as we may see in the example of Daniels thrise a day praying to his God towards Ierusalem a Dan. 6. 10. the people also in midst of their mirth would weepe when they remembred Syon b Psa. 137. 1. 2. would cast away their musicke and depriue themselues of all comforts when they remembred the desolation of their religion Which practices did no doubt amaze the Babylonians had bin sufficient to haue driuen them into deeper and better considerations had they not bin incurable and it is to be hoped that the sight hereof did good vpon some of them 3. They endeuoured to heale them by their prayers praying continually and desiring God to heale them for as the Parent is said to blesse his childe by praying to God to blesse him c Gen. 27. per ●o●um 48. 15 c. to 21. so one may be said to heale another by praying that GOD may heale him And that they did this dutie is no question for it was so commanded them by the Lord Seeke the prosperity of Babylō pray to the Lord for it a Iere. 29. 7. By these meanes they endeuoured the curing of Babylon tho they were no prophets and by these means may one priuate man further the saluatiō of another Thus euery good man is as it were a litle pastor to his neighbour happy were it for the Church of God if all priuate persons would performe these duties one to another The third and last circumstance is whom they would haue healed the Text answereth Babel where we obserue two points First that the Israelites aymed not at the conuersion of the great ones and men of State only but euen at all the people of Babell Whereby it is apparant they sought not themselues for then they would haue fisht for the great ones only or especially as doe the Iesuites craftier sort of Friers at this day b See Watson in his Quodlibets often but they sought the saluation of soules which they knew to be all alike before God For they had learned afore they came at Babel that euery soule is Gods the soule of the sonne as well as of the father c Exek 18. 4. and consequently of the subiect seruant as well as of the king and commaunder and the meanest mans as well as the mightiest and therefore they endeuoured the conuersion of all The godly and conscionable Minister must heere learne to haue care of the least poorest soule in his parish considering it is as deare and precious as the best For as good hands made it as the best d Pro. 22. 2. as precious blood was shed to saue it as for the greatest mans on earth a Gal. 3. 28. 14 Therefore let them not bee like those proud spirits carnal minded men that thinke ordinary parishes not worthy of them and therefore will preach no where but at the Court or in great solemne assemblies nor like those who in their parish will be acquainted with none conuerse with none conferre with none visit none but the rich and mighty but as for the poore they may liue and die as they can for them Such men might remember the blessed apostle who kept back nothing but taught not in Courts and Palaces and great houses only but through euery house b Act. 20. 20. vers 31. vers 26. and that he ceased not to warn euery one and stood vpon it boldly that he was cleere from the blood of all men see not some but all and in another place expounding himself saith his continuall course is to witnesse Gods will both to small and great c Act. 26. 22. He that lookes for Pauls reward at Gods hand must thus behaue himselfe to Gods people remembring his account is not for trifles but for soules and to that God who hath told vs afore hand Euery soule is mine d Ezek. 18. 4. The good father of the family must learne here not himselfe his wife onely but to see that his children seruants those not some of the chief but all euen the meanest may knowe and serue God Such a man was Abraham he was not carefull for Isaac alone his deere sonne the sonne of the beloued but oh sayth he to God that euen Ishmael might liue in thy sight e Gen 17. 18. therefore God becomes Abrahams surety he giues his word for him I know Abraham that he will not looke to some of his principall officers but command not this son or that daughter but his sons his family to keep the way of the Lord a Gen. 18. 19 yet in Abrahams house were 318. persons borne brought vp c. b Gen. 14. 14 More shame for the great men of this age both in City and country who though they bee great and daily plot to be greater yet keepe they not so great houses and families as Abraham did in whose families many of their inferiour officers and seruants doe scarce euer come to Church And much more shame to some parents who being blessed of God with many children do partially respect some of them and seeke their good of soule and body neglect others who it may bee are more worthy what would they do if they were profane and vndutifull Ishmaels whē they are so vnmindfull and respectlesse euen of such as be holy and dutifull Isaacs but let such children comfort themselues in this that God their better father and best friend is no respecter of persons These are the ordinary faults of fathers mothers in these daies but assuredly those that be heires of Abrahams faith c Gal. 3. 7. will distribute their loue to euery one care for the soule of their meanest seruāts take order in their families that al their officers euery day at lest in their course may go to church their very kitchin-boies hors-boyes may learne to know the God of their saluation d 1. Chr. 28. 9. that so he may be able to say with a good cōscience I found my

and his land to bee giuen to Papists to whom the Papes gift shall be good and effectuall This Church and Palace besides many of inferior note stands to this day on the hil Coelius and though now the Pope for his pleasure hath remoued himselfe ●uer the Riuer to the Vaticane yet in former times for many hundred yeares as Blondus himself confesseth it was the principall seate of the Popes which appeareth also by the verses written vp and down the Church especially those that are grauē ouer the marble chaire which is hard by the high altar where the Pope sitteth at masse Haec est Papalis sedes pontificalis Praesidet Christi de iure vicarius isti Et quia iure datur sedes Romana vocatur Nec debet verè nisi solus Papa sedere Et quia sublimis alij subduntur in imis Thus its apparant his chief throne is vpō one of the 7. hils And it is very obseruable that howsoeuer they make their succession frō Peter and that therfore in reasō his Church should have bin chief yet that God may shew to the world that their Citie is the Whore that sitteth on 7. hils therfore by Gods iust iudgemēt they are so blinded that they haue made a Church Palace that is on one of the hils superior to that they cal S. Peters which is not on any of the hils and haue giuen it not only priority and precedence but euen priueledge preheminence aboue S. Peters Another vnanswerable reason out of the Text is That Citie sayth the Text is Babylon which reigneth ouer the kingdoms of the earth * Reu. 17. 18. but Rome no other City at that day long after reigned ouer the world Therfore Rome is that Babylon Seeing then the holy Text cleers it the Fathers approue it Bellarmine himselfe grants it and the Rhemists also vpon condition we will yeelde that Peter was at Rome doe willingly yeelde it * Rhemist in 1. Pet. cap. 5. therefore wee will not stand vppon further proofe And as for their distinction that Rome heathen is Babylon but not Rome Christian I answere briefly that if heathenish Rome bee Babylon in regard of her sinnefulnesse and persecution of the Saints then this Rome is Babylon also seeing in her sinnefull abhominations and cruell persecutions shee is nothing inferiour to olde heathenish Rome as may be easily proued and shewed at large if this time and place required it and as hath been alreadie shewed in diuers learned writers and in good part confessed by many of their owne Now then to goe forward touching this mysticall Babell I propound these foure points to bee considered 1. That we would haue healed her 2. That she will not be cured 3. That therefore we ought to forsake her 4. That God will take iust vengeance on her The 1. and 2. is past the 3. is in hand the fourth is sure to come its true we would haue healed her it s most true She is past cure I hope it shal be as true that we shall quite forsake her and the last hastens fast on Her destruction is at hand and sleeps not For the first That we would haue cured the Papists we dare call the world to witnesse and appeale euen to God himselfe and this not onely desired but endeuoured it by all good meanes both in the dayes of that renowned Q. Elizabeth of happie memorie and in the present gouernment of our Souereigne that now is The meanes we haue vsed for their healing be diuerse 1. By instructing and informing them in the truth and discouering their errours both by holy Scriptures and by the ancient Fathers of the best and purest times Iewel Fulk Whitakers Rainolds Perkins and manie other who now sleep in Christ haue left behinde them such testimonies of this truth as shall liue whilst the world lasteth and neuer can be confuted as appeares in that they haue not dared to answer most of their books to this day Secondly our continuall prayers for them both publick and priuate in performance of which duty both our Church in generall and all amongst vs that vse to pray for themselues haue the testimony of a good conscience that they haue not failed to indeuour their healing by this means This our diligence in this duty so shamed them for their negligence in the same for vs that iiij yeares ago they published at Rome a forme of Litanie and publicke praier for the peruerting of the Realms of England and Scotland to Popery But by the way let it be obserued that as when Cain left his frowning at his brother and began to make shew of friendship with him entised him by fair words into the fields thē he harbored the heauiest malice in his heart and there slewe him * Gen. 4. 7. So when these men had conceiued and hatcht at Rome the pouder treason then to make vs secure and beleeue they loued vs they framed prayers for vs as tho the worst thing they wisht vs were our conuersion when as indeede they plotted the subuersion of vs all Hee that sitteth in heauen and laughed both them and hell to scorn for that their deuise knoweth wee haue not dealt so with them Well if their Prayers hereafter come so attended let vs haue their curses and let their prayers turne into their owne bosomes Thirdly wee haue endeuoured to heale them by our example professing and practicing our owne religion daily in their sight and many of our Fathers professed it openly euen in the times when they preuailed gaue their liues in the fire for it And heerin the example of noble Q. Elizabeth is worthy of eternall memorie whose constant zeale to the truth was such as that al her daies they could not by their brags and treasons curses cause her once to fear thē nor by all their sleights could euer win the least estimation with her nor gain an inch of ground in her hart nay her last Proclamation not two moneths afore her death wounded them as deepely or rather more then euer any one before * See the Proclamatiō published in Feb. before h●● death Fourthly and lastly we endeuoured their healing by deuising and enacting good and wholsome lawes against their errours superstitions impieties seditious courses sometime in iustice executing them oftentimes in great mercie suspending them thus trying all meanes that might possibly perswade or work vpon them and in this course our State by wise foresight and discreete managing the lawes our Ministerie by instruction and confutation and all by their prayers and example did we continue to endeuour hir healing all the happie dayes of Q. Elizabeth But especially dare wee call the Lord to witnesse that we haue endeuoured hir healing since the happy comming of his Maiestie to this Crowne wherein all the forenamed meanes haue beene vsed and one more their errours haue beene most learnedly discouered and confuted their bookes and libells aunswered if I may

Berarduccius sūma Confessorū C. Geo Cassan●ri Consultatio Covarruvias variarum resolutionum Corpus Iuris Canoniciper 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 the saurus catholicus Col. 99. fol. Costeri Enchiridion controuersiarum c. Col. 600. 8 Alp. Ciaconus Apologia pro Tr●iano c. Ro. Concilium Trident. Ra. de Caesare Caietanus in Aquinatis summā Ant. 68. fol. ●h de Combis compendium theologicae verit Lugd. 79. B. Corradus Quaestiones cascons Ven. 600. 4 H. Cuickij speculum concubinariorum c. Lov. 600. 8. D Decretalium sextus St. Durantus de ritibus ecclesiae catholicae Ro. 91. 8. E D. Erasmi opera Bas. 4. fol. Espencaeus in ●itū par 68. Idem de Continentia 4 F. Io. Ferrariensis Practica Papiensis Feuardentius in Petrū 600. homiliae par 605 Firmamenta trium ord S. Frācisci Par. 512. 4 G I. de Graffijs decis aureae cascons 604. 4 Ado. Gualandus de morali facultate Ro. 603. fol. Gregorius de Valentia Ingolst 98 fol. Ia. Gretserus de Cruce ibidem 60. 4 Anas Germonius de sacrorum immunitatibus Ro. 91 Io. Gersonis opera fol. H D. Hessi Synodus protestātium 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 conformitatū beati Frācisci c. Bon. 90. fol. Llamas summa c. Litaniae preces profide Catholica in Anglia c. Ro. 603 Liber voc exercitium Christianae piet c. Col. 92 M Missalia vetust noua edit 905 fol. Magnum speculū exemplorum 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 Onus ecclesiae 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 decontrov in com Ratispon 42. 49. 8 R Rhemes testamēt 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 Mag. 601. 8 V Vi●aldi 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 conscientiae Brix 98. 4 Ludouicus Viues de causis corruptionis artium Les voyages de Sr. de Villamont A Arras 1605. Catalogus reliquiarū 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. Cābdeni Britannia Lond. 607 Colloquium Ratisbonēse 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 51.9 We would haue cured Babel but shee would not bee healed let vs forsake her and goe euery one into his owne countrey for her iudgement is come vp into heauen and lifted vpto the cloudes THis is not spoken in person of the Angells that were set ouer Babylon as some thinke for Angells haue no charge of curing mens soules they mourn for mens sinnes and reioyce at their conuersion a Lu. 15. 7 10. they guarde their bodies b Psal. 34. 7. and carry their soules to heauen c Luke 16. 22. but the curing and conuerting of the soule hath God delegated to his Prophets being men like our selues that so hee might make man to loue man seeing the 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 respect 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 voice of the true Church shewing their loue to Babell and their longing desire to haue done good to their soules Bring balme saith the former verse if shee may bee healed Heereunto the Church answereth For our parts Wee woulde haue cured Babell but shee could not bee healed we 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 Countrey For now we see God will take the matter into his owne hands seeing man cannot heale her hee will destroy 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 Wee woulde haue cured Babylon 2. The malitious nature and incurable state of Babel causing a comfortless issue of the Churches labours Shee cannot be healed 3. The Churches dutie vpon consideration 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 countrey 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 literally vnderstood in the old Testament there is a spiritual Babylon mystically meant in the Olde and literally 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 warrāt for it is ordinary 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 historicall sense of the olde Testament with some old and many late writers that be Papists is worthily cōdemned 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 goe before vs or to giue vs leaue Thus Peter makes an allegory of Noahs Arke and makes