THE IESVITES GOSPEL BY W. Crashawe B. of Diuinity and Preacher at the Temple LONDON Printed by E A. for Leonard Becket and are to be solde at his Shop in the TEMPLE nere the Church 1610. THE POINTS OF NEW DIVINITIE CONTAINED IN this Gospell 1 THat the Milke of Marye may come into comparison with the blood of Christe 2 That the Christian mans faith may lawfully take holde of both as well as one 3 That the best compounde for a sicke soule is to mixe together her milke and Christs blood 4 That the sinnes spirituall deseases of the soule are cured as well by her milke as his blood 5 That Christ is still a little childe in his Mothers armes and so may be prayed vnto 6 That her milke and the merit and vertue of it is more pretious and excellent then Christs blood JN THE APPENDIX 1 THat no man but a woman did helpe God in the worke of our redemption 2 That God hath made Marye partaker and fellow with him of his diuine Maiestie and power 3 That God hath deuided his Kingdome with Marye keeping Iustice to himselfe and yelding Mercy to Her 4 That a man may appeale from God to Her 5 That a man shall oftentimes be sooner heard at Gods hands in the mediation of Marie then of Iesus Christ THE OCCASION OF THIS IESVITICALL BLASPHEMYE IVSTVS LIPSIVS a man of learning enough but too much levitye hauing runne ouer all religions and at last set vp his rest in Poperye fell in his declining and doting dayes to open Idolatrye And as he neuer troubled himselfe much with Christ in his life whose very name a man shall seldome finde in his bookes so at his end wanting matter it seemes to magnifye Christ he writes 2. books in praise and honour of 2. Idols namely 2. old rotten or 2. new forged pictures of a Woman with a Child in her armes Which must needs be taken for pictures of our Ladye Wherein the prophane wretch blusheth not to write that at these 2. Images there are more and greater miracles wrought then the scriptures speake of to be done by Christ himselfe A learned lowe-Countrye Diuine wondring that such Owles durst flye abroade at Noone light and such tromperye be set to sale in these daies of knowledge Wrote a short reproofe of the impietyes vttered in the first of these bookes which is De Virgine Hallensi Wherein because the Iesuits were also touched as being the Fathers of such fooleryes and the makers of those bolts which such fooles as Lipsius do shoote Therevpon a Iesuite of Antwerpe calling himselfe Clarus Bonarscius but his true name being Carolus Scribanius taking vpon him in a Iesuiticall pride the generall quarell of the whole order of Iesuits vndertakes to defend their Innocencie and their Honour forsooth against all the world and to that end writes a booke and cals it The great Theater of the Jesuits Honour Amphitheatrum Honoris In quo Caluinistarum in Societatem criminationes iugulatae Wherein after many blasphemies against Christ calumnies sclanders against Princes all kinde of lyes against our Ministers and Professors he comes at last to defend their freind Lipsius and his legend of our Ladye of Hall And after he hath abused him that wrote against it with all despightfull termes and rayld most artificially wherein he excels all other Iesuits Parsons excepted as far as they all other Papists He makes a transition from rayling on men to playing with God and from disgracing Princes to dallying with Iesus Christ and not onely defends the legend of Hall Written by Lypsius but further to shew his own devotion he makes a Poeme not to the honour of God or of Christ the Mediator But to our Ladye of Hall and the Childe Iesus Wherein whether the verse be better or the matter worse is hard to tell But whether his deuotion therein is greater to a Creature or his blasphemie against the blood of the Mediator let the Christian Reader Iudge by the Poeme it selfe which hereafter followeth EX CLARIBONARSCII AMPHYTHEATRO HONORIS Lib. 3 Cap. 8 pag. 356. editionis 2. 1606. AD DIVAM HALLENSEM ET PVERVM IESVM HAEREO lac inter meditans interque cruorem Inter delicias vberis lateris 2 Et dico si forte oculos super Vbera tendo Diua Parens Mamma gaudiaposco tuae Sed dico si deinde oculos in vulnera verto O Iesu lateris gaudia malo tui 3 Rem scio Prensabo si fas erit Vbera dextrae Laeua prensabo vulnera si dabitur 4 Lac Matris miscere volo cum sanguine nati Non possem Antidoto nobiliore frui 5 Vulnera restituent turpem vlceribus mendicum Testa cui saniem radere sola potest Vbera reficient Ismaelem sitientem Quem Sara non patitur quem neque nutrit Agar Illa mihi ad pestem procul procul expungendam Ista mihi ad longas eualitura febres 6 Ira vomit flammas fumatque libidinis Aetna Suffocare queo sanguine lacte queo Liuor inexpleta rubigine saeuit in artus Detergere queo lacte cruore queo Vanus honos me perpetua prurigine tentat Exaturare queo sanguine lacte queo 7 Ergo Parens Nate meis aduertite votis Lac peto depereo sanguinem vtrumque volo 8 Paruule maternis medius qui ludis in vlnis Qui tua iam comples vbera iam vacuas Quid me respectas obliqua tuentibus hirquis Roboris in Coelum nil habet Inuidia Saepe quidem dixti noxis offensus iniquis Tune meas mammas Improbe tune meas Nolo tuas o nolo tuas Puer auree mammas Non sum tam duri tam grauis oris homo Sed tantum lateris pluat vnica vnica stilla Et saltem a dextrae vulnere gutta pluat Si nihilè dextrâ vis impluere implue laeuâ Si nihil è laeuâ de pede sanguis eat Si tibi non placeo vulnus mihi vulnera danto Mercedem danto vulnera si placeo 9 Saepe mihi Babylon patera propinat auro Ingeminatque meis auribus euge bibe Non faciam vel si Coelum miscebitur Orco Non faciam meretrix impia non faciam 10 O fitio tamen o vocem sit is inter cludit Nâ—te cruore sitim comprime Lacte Parens Dic matri meus hic frater sitit optima Mater Vis de fonte tuo promere deque meo Dic Nato tuus hic frater mi mellee fili Captiuus monstrat vincula lytron habes 11 Ergo redemptorem monstra te iure vocari Nobilior reliquis si tibi sanguis inest Tuque Parens monstra matrem te iure vocari Vbera si reliquis diuitiora geris 12 O quando lactabor ab vbere vulnere pascar Delicijsque fruar Mamma latusque tuis Parce Deus magno si te clamore fatigem Non potis Imperio non potis arte regi Exagitante siti Patientia perdit habenas
he is therfore capable of grace saluation which the clothes are not I thinke so also But then why doth he enuy that milke and blood should touch them If he meane the materiall and reall milke and blood that were in the bodies of Christ and his mother then he is more then mad to enuy the nayles the launce the cloutes for they did touch them and yet he cannot and if he complaine that he may not we aske him why then did not the Apostles take more carefull order to gather vp and preserue that milke and blood or if they did not at least why did they not complaine of the want of them as he doth heere surely either they had too little deuotion or the Iesuits too much superstition But if he meane the vertue merite and efficacy of the blood milkë then let him answer vs two short questions First what spiritual vertue and power had that milke what did it worke in our saluation more then the milke of another woman coulde what did it merit for vs what the blood did we knowe and most willingly acknowledge but what the milke did or can doe if the Iesuites can tell and teache vs we will not refuse to learne But supposing that it had much vertue as the blood as the Iesuite affirmes but farre be it from vs once so to thinke then secondly wee aske him doth he thinke the nayles launce cloutes were partakers of the vertue and merrit of that blood if he doe let him shew where he receiued such diuinity if not then to what end complaines he to God in such a fashion Lord I am better then the nayles and cloutes and yet they had blood and milke inough but I dye for thirst If this be not to take Gods name in vaine and that in a high measure we appeale to all Christian men of reasonable iudgement And thus at last are we come to an end of this Iesuiticall Gospell the impiety whereof I now remit to the censure of the Christian world And for my conclusion least any should say that this is but one priuate Iesuits deede and therfore may not preiudice the whole society of Iesuits and much lesse the religion of Popery To these I answere the booke is allowed and hath bene twise printed and stands approued by Posseuine amongst good and catholike authors 2. Shew what Iesuit or other popish doctor hath reproued or what Inquisitor or other popish magistrate hath censured this wickednesse 3. Which is worst of all It is no more in effect then others of them haue taught or approued though not in so open apparant a fashion But let any Christian man iudge what diuinity is laide downe in these points that follow 1. The Papists haue a booke called the Mariale It hath bene obiected vnto them that in that booke it is thus said Salomon saith the name of the Lord is a strong tower This hath bene long agoe laid to their charge in Catalogo testium veritatiâ— edit toais 1â—08 Prou 18.10 But Salomon knew little of the Virgin Mary let vs therfore say the name of our lady is a strong tower let the sinner flye vnto her and he shall be saued and againe thou art a sinner flye then to the name of Mary that alone shall serue to heale thee and againe The Lord was with Mary and Mary with the Lord in the same labour and same work of our redemption for the Mother of mercy helped the father of mercy in the worke of our saluation and therevpon was it spoken of the first woman It is not good for man to be alone let vs make him a helper But why then saith God Esay 63 I haue troden the wine presse alone and of all people there was no man with me the booke answereth It is true Lord that thou sayest there was no man with thee but there was a woman with thee which bore all the wounds in her heart that thou didst beare in thy body Loe heere a peece of rare diuinity Salomon is blamed for ignorance that he knew but little of the Virgin in a sort is rebuked for saying the name of our Lord and not rather the name of our Lady is a strong tower and though no man did yet a woman namely Mary did helpe Christ to tread the winepresse of Gods wrath and was fellow worker with God in the worke of our redemption This booke stands vnconfuted vncondemned vnreproued by the Iesuits or the Romish Church till this day for ought that I can yet find yet hath it bene many yeares laid to their charge 2. Againe the Papists haue a booke they call our Ladies psalter Vide Psalteâ—ium beate Virginâ—s Mariae â—mpressum cum Psalterio Cutercienfi Par. â—â—rca an 1520 Extat etiam idem PsalteriuÌ„ â—d verbum apud Chemnitium in Examine concil Trident in parte â— pag. 149. editi onts franco furt 1596. printed at Paris in the yeare 1520. or thereabouts wherein euery one of the 150. psalmes are in whole or in part turned from Dominus to Domina that is from God or Christ to our Lady as In the first psalme Blessed is the man that loueth thy name O Virgin Mary c. In the 19 Psalme The heauens declare thy glory O Virgin Mary c. In the 29 Psalme Bring vnto our Lady O you mighty bring vnto our Lady worship and honour c. In the 51. Psalme Haue mercy vpon me O Lady thou that art called the Mother of mercy and according to the bowels of thy mercyes cleanse me from all my sinnes poure out thy grace vpon me and take not thy wonted mercy from me c. In the 57 psalme Haue mercy vpon me O Lady haue mercy vpon me for my heart is ready to search out thy will and in the shadow of thy wings will I rest c. In the 68. psalme Let our Lady arise and her enemies shall be scattered c. In the 72 Psalme Lord giue thy iudgement to the King and thy mercy to our Lady his mother In the 94 Psalme God is the God of reuenge but thou O Lady the mother of mercy dost bowe him to take pitty c. In the 96 Psalme O sing vnto our Lady a new song for she hath done maruailous thinges c. In the 110 Psalme The Lord said vnto our Lady Sit thou mother at my right hand c. Thus I might goe ouer all the Psalmes but as he began he ends in the last words of the last Psalme Let euery thing that hath breath praise our Lady Now this booke stands not onely vncontrolled Gregor de Vaâ— in vol de rebâ— fidei controuersis sect 5. lib. â— Idolotria cap. 10. Bernardinus de Bustis in Marials part 3. ser 3. but rather euen defended by the Iesuits and those of the principall 3 Againe a famous Fryer well approued amongst them preacht this doctrine in the pulpit amongst many other little better A man may appeale from God
himselfe to the Virgin Mary If any Man feele himselfe agrieued at the iustice of God seeing God hath deuided his kingdome with her for whereas God hath Iustice and mercy he hath reserued Iustice to himselfe to be exercised in this world as it pleaseth him but Mercy he hath committed to his mother If therefore any man finde himselfe agrieued in the Court of Gods Iustice let him appeale to the Court of mercy of his mother This diuinity was so well relisht in the Romish Church that after he had preacht it he publisht it vnder the Popes owne Patronage and the booke was againe printed within these three yeares but what say the Iesuits to it they testifie that this booke is a learned and godly booke full of goodnesse and piety Fourthly Horatius Tursellinus himselfe a Iesuit of good esteeme amongst them Horatius Turellinus in Hiâ—toria virg lauâ—tanae in prefat writes thus Almighty God hath made the Virgin his mother as farre as he may lawfully partaker of his diuine power and Maiesty Now surely if God haue made her fellow with him of his diuine maiesty lesse maruel if Christ haue made her fellow in the worke of redemption Posseuinus in â—it H. And this booke written by a Iesuit hath publike allowance and is dedicated to Cardinall Aldobrandino Fiftly a great Spanish Doctor and professor of diuinity of his order writes thus Iohn Chriâ—ostomus a visiâ—atione de vertis domine to 2 â—ib 2 cap. 2. We haue often seene and heard of very many who in their extreame dangers haue called vpon Mary and presently were deliuered for oft times safety is sooner obtained by calling vpon the name of Mary then by calling vpoÌ„ the name of Iesus Christ the sonne of God Posseâ—inus â—â— apparatu â—icro lit l And this booke is both dedicated to Pope Clement the 8. receiues publike allowaÌ„ce by the Iesuits his name is Chrisostome as tho he were a golden mouthed speaker but if this be his doctrine that her mediation is as powerfull or rather more then is her sonnes it is pitty but he should be calld and accounted a leaden mouthed wretch By all these many more that as the learned know might easily be produced it may appere that this blaspheming Iesuit Bonarscius in this his detestable comparison of her milk with Christs blood saith no more in effect then others both of his religion perticular sect and therefore it may be iustly concluded this is the doctrine and diuinity not of him alone but of the Iesuits and of the popish Church it selfe as long as it stands approued or vncondemned by them Now then if this be the diuinity of the Romish Church 1. That a Creatures milke may be mingled with Christs blood in the matter merit of our saluation 2. That it helpes and heales spirituall sores of the soule as well as the blood 3. That though no man did yet a woman did help God in the worke of our saluation 4. That the Psalmes may be turned from Lord to Lady 5. That a man may appeale from God to the Virgin Mary 6. That God hath deuided his kingdome with her keeping Iustice to himselfe and surrendring Mercy to her 7. That God hath made her pertaker with himselfe of his diuine power and Maiesty 8. That a mans prayers are often heard rather by and through her then Christ Iesus If these I say be the doctrines of the present Church of Rome then let the Christian world be pleased to obserue 1. How farre the present Romish Church is degenerate from the antient 2. How great cause we and al Churches of God haue to seperate from such a sinagogue 3. How iustly they may be pronounced Antichristian who thus hainously disparage the person and office of the Mediator 4. How vntrue it is that by many is suggested that the present religion of Rome is much reformed refined at this day for it is most certaine in the former times these would haue beene condemned as blasphemies euen in the Romish Church it selfe And lastly you of this most Honorable and reuerend assembly of the church CoÌ„mon-wealth of England may here see what cause there is to pronounce the true Papists Hereticks considering the present Church holds not onely these but many other fundamentall errors both for matter of faith and of gouernement which are perticularized in my Epistle And considering that all meanes haue beene vsed to reclaime and reforme her but all is in vaine for she is that Babilon that will not be healed wherefore it is our duty to forsake her and leaue her to the iust hand of God Thus shall we follow the counsell of the Prophet in the like case who saith we would haue healed Babylon but she vvould not be healed let vs forsake her and goe euery man to his owne Countrey for her Iudgement is come vp to heauen and lifted vp to the cloudes