been warily watcht followed by the footesteps and taken euen in the manner they had not left one booke allowed in the world that had not spoken for the Pope Such worthy workemen are the Iesuits that those good worthy men which preached and wrote against the Pope whilst they liued their Sermons writings shall testifie for him long after they are dead But why doe I offer to discerne or or discouer Iesuites practises alas I am too silly and too shallow I confesse I know them not and yet I am sorry I know so much my hope is that their beginning their breeding their feeding their growth their greatnesse their rules and religion their plots and practises their murders and massacres being such as makes England banish them Denmarke detests them Venice wil none of them Italy is weary France is sick of them and Spaine it selfe is iustly iealous of theÌ„ My hope I say is that a perfect discouery of all these will be atteÌ„pted by some that may make perfect that small beginning foundation which in 2. little bookes is already laid in that kind k Aphorismi doct Iesuitie De abstrusioribus studijs Iesuitarum meane time for the better vncasing of this Foxe and vnmasking this Hypocrite let me come to that which is neerer to my Element consider a little of their doctrines which is the third meanes by which they haue deserued so well of the Papall state concerning which I will say nothing but what I know and what I dare referre and do submit to your iust and iuditious censures I say therefore that whereas the Romish Church is that scarlet whore l Reu. 17. 1 2. c. and her Idolatries and superstitions the spirituall abominations with which she makes drunk the inhabitants of the earth and that in this latter age her cup of abominations was almost drunke vp and emptied euen to the dreggs in this exigent and extremity these like Locusts flye out of the bottomlesse pit to repaire the ruines of the Romish state and to fill her Reuel 9. 2. golden Cup with a new supply of spirituall fornications to which end they haue first reuiued many diuellish doctrines halfe dead and damned in the former ages and what in former times were scarce muttered in corners by the worst of their Predecessors is now by them preached on the house tops And secondly not so content the better to fill her cup with the very quintessence of most refined abominations they haue hatched many horrible doctrines and hellish opinions neuer heard of in the elder ages which are such excellent and exquisite infections to a mans soule that the purple Whoore hath willingly throwne away m Popery is much altred since the Iesuites both in their seruice as may bee seene in their Missals breuiaries in their ceremonies as appeares in their pontificale and ceremoniale comparing the old and new together a great part of her older druggs to make roome for the new and more precious poysons confected by the Iesuites Of the first sort and so of the second I dare be bold to giue you a taste though they bee mortall poysons because I know you are armed with Antidotes and precious preseruatiues against them Of the first sort are these 1 That an Image of God or Christ is to be worshiped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with the same same worship as God himselfe n So teach Gretser Gregory de Valent and say it is the common receiued opinion 2 That God hath deuided his Kingdome with the Virgin Mary keeping iustice to himselfe but committing mercy to her 3 That a man may appeale from Gods iustice to the mercy of the Virgin Mary o These two Biel and Bernardine de Bust doe teach and Posseuine the Iesuit highly coÌ„mends those very bookes 4. That the Pope is superior to the Emperor not only in spiritual but euen in temporall things ought to haue place and predence afore him p â—o teacheth liber sacrarum ceremoniarum Romane Ecclesie which is highly commended by Bellarmine as Posseuinus also confesseth These and many others which scarce durst peepe out in former times are now by the Iesuits made publike and plausible doctrines and being almost burâ—ed and forgotten are by them againe reuiued Of the second sort 1 That God hath made the Virgin Mary partaker of his diuine power and maiesty q So teacheth Horasius Tursellinus a Iesuit as farre as he may 2 That a man shall oft time bee sooner heard at Gods hand in the mediation of the Virgin Mary then of Iesus Christ r So teacheth Chrisostomus a Visit a Cistertian and is allowed by Posseuinus 3 That a man may equiuocate before a Magistrate Å¿ So teach Azorius Tollet and all Iesuits 4 That Heresie makes a man vncapable of a Kingdome and makes him an Vsurper that is otherwise a lawfull King t So teach Marianus Simancha Bozius and others allowed by the Iesuits 5 That the Pope hath power not only to pronounce what is heresie but after that to depriue him of his Kingdome and to dispose of it as he thinkes best u So teacheth Rosseus and others allowed by the Iesuits With many other not conuenient heere to bee perticularized which the former times neuer heard of at least in such manner as now they be holden But seeing they be all of two sorts either touching the crowne of Christ himselfe or the crownes of Kings his deputies on earth I will desire you to be contented with one example of both sorts Concerning not such Kings as make not themselues slaues and harlots to the purple whore thus teacheth a Iesuit too well knowne in Eglnand x See the book called Andrea Philopatris responsio ad Edictum Elizabethae ann 91. sect 2 artic 157. pag. 109. editionis aug 1592. This man is Arthur Creswell the Iesuite It is the iudgement of all Catholike Diuines and Lawyers and it is certaine and de fide that what Christian Prince soeuer doth apparantly fall from the Catholike Religion and would also draw others with him doth Ipso facto forthwith fall from all right title place and power of their Kingdomes or Dominions by force both of Gods and mans law and this before any sentence be pronouced against him by the Pope and that all his Subiects are free from the Oathes they haue made to him And they may nay they ought if they be able to put him downe and cast him out from all gouernment as an Heretike an Apostate and an enemy of God and the commonwealth c. And this doctrine is certaine vndoubted and resined c. Alas that we should liue to heare such doctrine taught especially by an Englishman I but whereas he stiles himselfe a Diuine and a Priest of Rome wee thence conclude that he carried no such learning with him out of England but found it at Rome Concerning Christ that
our society being inlarged from 60. to many hundreds it grew in greatnesse but decayed in goodnesse and then most of them were idle bellies and such whose God was their belly and these are the bellies and thighes of brasse and then still growing line number and falling into more voluptuousnesse and carnalty they were so drowned in pleasures that their hearts were hardned against all good counsell and admonitions these were the legs of Iron and lastly many of vs are such as tho they liue in our golden society yet they are altogether earthly minded men and these be the feete of Clay Hereupon saith he It is out of all doubt that as our society suddenly begun so shall it suddenly come to nought seeing it dayly falls from ill to worse O my brethren saith he such a spectacle are wee made Now therfore least this Image of ours be broken in pieces as that other was we must goe to our father Ignatius that good Alchimist and learne of him how we may be transformed frō clay and yron into gold againe let vs therefor◠goe into the furnace and purge our selues Thus farre the Iesuites Sermon But if their liues be lookt at for the 30. yeares since he spake wee shall find that either they could not yet speake with Ignatius or if they did he was no true Alchimist but a quacksaluer and could not direct them or if hee did the furnace is to hot for all the world can witnesse they are not purged from their ambitions couetousnesse treacheries bloud cruelty deceitfulnes all carnalties but haue grown on riper in all rottennes and more fit to be driuen and dasht in pieces but if the Iesuits wil follow their Allegory stil and aske vs how they can be broken for that Image was broken with a stone cut out without hands I answere seeing they haue found the Image I can find the stone a Christ is the great and chiefe corner stone who can and will grind to powder all that exalt themselues against him And was cut out without hands euen made man without the helpe of man But by and vnder him his holy religion setled in this Iland in England vnder a woman in Scotlād vnder a child is a stone cut out without hands for it was the Lords doing was maruelous in the eyes of all the world Morouer his Maiesties comming to vs and setling with vs and vniting of vs with our ancient Brethren and neighbours of Scotland who but God could haue done it in that peaceable and blessed manner as it was Sure it was a stone cut out without hands of man It was the Lords owne worke all the world excepting the mā of sin the Iesuits their wicked adherents reioyced to see it Know therfore you Iesuits that this stone cut out by God euen this true faith professed and setled in this Iland and this gracious King whom God hath sent vs to be the zealous defēder of that faith shal cast down the great excellent and terrible Iesuiticall Image smiting him vpon the feete of yron and clay and breaking them to pieces till your yron and clay and brasse and siluer gold if you haue any left be broken altogether and become like chaffe of the sommer flowers and the winde shall carry you away till there be no place found for you And then the stone that smote the Image euen this holy Religion now professed maintained in England shall become a great mountaine that is shal be enlarged and fill the whole earth which as we are assured will be true of our Religion which is the glory of our land and that which vnites vs to Christ the true corner stone so we doubt not it shall be also true of our Soueraigne and his seede that they after they haue broken the Iesuiticall Image shal against Gog and Magog and Antechrist and all his Adherents become a great and strong mountaine and fill the whole earth with the glory of their renowned deedes and let earth and heauen say Amen with the honorable religious and loyall Citty of London and all good Christians and with Your humbly deuoted seruant in Iesus Christ W. Crashawe THE POINTS OF NEW DIuinity contayned in this Gospell THat the milke of Mary may come into comparison with the bloud of Christ 2 That the Christian mans faith may lawfully take hold of both as well as one 3 That the best compound for a sick soule is to mixe together her milke and and Christ bloud 4 That the sinnes and spirituall diseases of the soule are cured as well by her milke as his bloud 5 That Christ is still a little child in his Mothers armes and so may be prayed vnto 6 That her milke and the merit and vertue of it is more precious and excellent then Christ bloud IN THE APPENDIX THat no man but a woman did helpe God in the worke of our redemption 2 That God hath made Mary partaker and fellow with him of his diuine Maiesty and power 3 That God hath diuided his Kingdome with Mary keeping Iustice to himselfe and yeelding mercy to her 4 That a man may appeale from God to her 5 That a man shall oftentimes bee sooner heard at Gods hands in the meditation of Mary then of Iesus Christ THE OCCASION OF THIS IESVITICALL Blasphemy IVSTVS LIPSIVS a man of learning enough but too much leuity hauing run ouer all religions at last set vp his rest in Popery fell in his declining and doting daies to open Idolatry And as he neuer troubled himselfe much with Christ in his life whose very name a man shal seldom find in his books so at his end wanting matter it seemes to magnifie Christ he writes 2 books in praise and honor of 2 Idols namly 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 Lady Wherin the prophane wrerch blusheth not to write that at these 2 Images there are more greater miracles wrought then the scriptures speake of to bee done by Christ himselfe A learned low-Country Diuine wondring that such Owles durst flie abroad at Noone light and such trompery be set to sale in these dayes of knowledge wrote a short reproofe of the impieties vttered in the first of thes◠bookes which is De Virgine Hallensi Wherein because the Iesuits were also touched as being the fathers of such fooleries and the makers of those bolts which such fooles as Lipsius doe shoote Thereupon a Iesuit of Antwerpe calling himselfe Clarus Bonarscius but his true name being Carolus Scribanius taking vpon him in a Iesuiticall pride the generall quarrell of the whole order of Iesuits vndertakes to defend their innocency and their honor forsooth against all the world and to that end writes a book and calls it The great Theater of the Iesuits honor Amphitheatrum Honoris In quo Caluinistarum in Societatem criminationes iugulatae Wherein after many blasphemies against Christ calumnies
THE IESVITES GOSPELL VVritten by themselues Discouered and published by W. Crashaw B. of Diuinity and preacher at White-chappell The second Impression Corrected and enlarged by the Author LONDON Printed by Bernard Alsop and are to be sold at his house being the next house to Saint Annes Church 1621. TO THE RIGHT HONORABLE SIR William Cockaine the now Lord Maior and Sir Francis Iones Lord Maior Elect of the ancient and honorable City of London and to the reuerend and renowned assembly the Court of Aldermen The spirit of Wisdome Truth Zeale and vnity be multipied IT is well knowne to the learned and many your selues right Honorable Worshipful that the Iesuits the Popes best and dearest sonnes haue not yet troubled the world a hundred yeeres for the Pope that to his owne hurt excommunicated Henry the 8. against his will called the conuentikle of Trent established also the order of the Iesuits a Paul the 3. in the yeare 1540. allowed and established the order of the Iesuits being begun by these 10. named in the Bull. Ignatius Loyalâ— Petrus Faber Iacoâ—â—â— Laynes Claudius Iaiâ—â— Paschaâ— Broet Francisâ— Xauieâ— Alphon. Salmeron Simon Rodericus Ioanneâ— Coduis Nich. Bobadilla restrained their number to 60. but 30. yeare after in another Bull hâ—â— inlarged theÌ„ to as mâ—ny as they could get what their order is what their vowes be and what their Religion you may know out of the booke called the Iesuites Rule What seruice they haue done their Master the Pope all men guesse wise men know and all Nations in Christendome feele to their paine more or lesse And how sensible the Pope is of their seruice apeares in that the first 5. Popes in their time in recompence therof haue bestowed no lesse then 36 b See the book calleâ— Regula Iesuitica â— printâ— at Rome 1580. and sineâ— at Lyons and obseruâ— wisely some of theâ— rules and you shall find that the present state of a great part of Christendome is a large coment vpon the Iesuites rule Buls or Charters of Priuiledges vpon the society besides some which we shal neuer know of euery one coÌ„firming or inlarging another and the later yeelding more ample graces and fauours then the former Now if in their first 40. yeres being the timeâ— of their infancy they were able to deserue so well what seruice may we thinke haue they performed and how great thanks haue they receiued of the latter popes in these last 30. yeeres of their age when they are come to strength and ripenesse for tho Sixtus 5. c See the book called Literae Apostolicae quibus Institutio confirmatio priuilegia soc Iesu continentur printed at Rome 1587. being as wicked wily as themselues perceiuing their plots and discouering their deepest drifts vsed them accordingly and not only gaue them nothing he could keep from them but intended also d Watson in his quodlibers confesseth as much but this matter hath better proofe then Watson the restrayning or ruinating of their order had not they done as much for him as he entended theÌ„ yet he and Paul the 4. only excepted for it was ill halting before 2. such criples they can hardly name a Pope that liued a yeere of whom they receiued not such fauours as may well testifie to the world the great account the Pope makes of them And will you know the reason their deuotion their doctrine their deedes do merrit it at his hands what their particular deuotion to the Pope is appeares by the vow which they aboue all other Regulars make to the Pope of present and absolute obedience e See the book called Constitutiones Romanorum Pontif. per Petrum Matthaeum â—ugduni 1588 amongst the Constitutions of Paul the 3. in the third constiâ—ution pag. 305. there be the words of this vow to do whatsoeuer he should command them to goe whethersoeuer he should send them to Turkes Insidels Heretickes without excuse denyall or delay Their deedes for the Pope are answerable to their deuotion towards him for these 50. yeeres haue they vpheld Popery f Solâ—aue diuers Popes confessed in the preambles of the Buls granted to the Iesuits especially Paul the 3. in his third Bul anno 45. in his 5. an 49. Iulius the 3. in his first and Pius the 4. in his first and others as far as wit and learning nay as farre as craft and cruelty can vphold it which without them had vtterly râ—inated as notwithstanding it shortly will and they with it doe what they can They haue pickt out the finest yong wits of the world g these be their words in the regula Iesuitica cap. 3. reg â—4 Inepta turba ad institutum nostrú admitti non potest and so trained them vp that the Pope shal neuer want instruments to kill Kings to subuert states to patch vp a peace or to breake leagues as he thinks good let but the Diuel deuise it the Pope command it and forthwith the Iesuits will find him shall execute it Moreouer what they haue attempted for the Pope in England Scotland Hungary Bohemia Venice and the Low-Countries what they haue performed for him in France and Poland how they rule raigne in Spaine Italy who so blind as sees not Buâ—â—s this all they haue done Nay they scatter themselues like Locusts ouer all the world and with the Frogs of Hgypt creepe into great mens houses and first seduce the silly women and not so content worke themselues into the fauours at least into the Courts Coaches counsels of Princes diuing into mens consciences counsels by the stratagems of their confession and after into their purses estates by benefit of their absolution h many orders of Friers many popish nations haue complained of the Iesuites in these espects lastly into the conceits of the Vulgar by an hypocriticall austerity and dissembled deuotion they haue hereby gained more to the Pope their Lord and Master then all the Romish Clergie in the world besides But is this yet all nay that the Pope may seeme to haue a good cause and not to do all things by a strong hand they haue taken a course to make all writers in the world speake for him an attempt which the former ages suspected not and the future will scarce beleeue for some bookes they prohibite and extinguish and make it damnable to open them the rest be they old or new printed or manuscript they alter adde and take away i For the first see their â—ook called Index liâ—rorum prohibitorum â—et out by authority of seuerall Popes And for the second see the books called Indices librorum expurgandorum printed in Belgia Italy and spaine as also Gregorij Capuccini Enchiridion Ecclesiasâ—icum and Posseuine the Iesuit his apparatus sacer till they haue suckt out the sweetenesse and purged out all the goodnesse and taken out all testimonies of the truth insomuch as if they had not
doctrine in those dayes had he liued in these he must haue beene taught that a part of the glory and praise of God may dayly be giuen to grauen Images and yet the glory of God not at all thereby impeached but rather augmented Loe what Idols of indignations and abhominations lye hid vnder the mistery of iniquity And yet good Reader as God saith vnto the prophet turne thee a little and thou shalt see greater abhominations Ezeth then these It is yet scarce 3. yeares agoe since the tale of our Lady of Hall was forged by some Iesuit and published by Lipsius when withall a faire Picture grauen in brasse was prefixed vpon the first Page before the booke of our Lady holding her Sonne in her armes And behold the Iesuits as though the Mother were a woman and the Sonne but an Infant or as though they had gained enough by Christ a ready and would now see what they could get by the Mother began to call in question his merits and mediation and the dignity of his wounds and suffrings and at last pronounce that his wounds and her paps his bloud and her milke are either all one or else that the milke is better And yet before we enter into the particular let the Reader obserue that though the Image be both of our Lady as they call her and of her Sonne Iesus our Lord yet notwithstanding the miracles are all ascribed to her and her Picture and none to Iesus Christ for the colouring of which impiety what they can say I see not vnlesse they dare affirme that the sonne will doe no miracles in the presence of his Mother to which end it may well be noted and generally in all places where the Mother and the sonne the Virgin Mary and our Lord Iesus be pictured together in their Churches shee is alwayes set forth as a woman and a Mother and hee as a Child and Infant either in her armes or in her hand that so the common people might haue occasion to imagine that looke what power of ouerruling and commanding the Mother hath ouer her little child the same hath she ouer her son Iesus and that seeing the sonne is but an infant in his mothers armes therefore they might not wonder why her picture doth all the miracles and his none for its like Christ did no miracles whilst he was a child into these superstious and euen blasphemous concelts do they indeauour to driue their people not caring what they derogate from Christ so they giue it to their Saints Is it not admirable that still they will make him an Infant still in his mothers armes still vnder her power and still all miracles must be wrought by her and at her picture as though either he could not or in his mothers presence would not or at the least as though she had many enemies and therefore needed miracles and Christ none But alas who seeth not that the Athisme prophannesse of the world causeth euen the name and religion of Christ to be blasphemed that if miracles might lawfully be expected wee should thinke them as needefull as euer since the first planting of the Gospell it is therefore a strange piece of Popish doctrine that there is more cause that the Virgin Mary and her Picture should haue miracles for them then Christ and his Religion But yet this and all other their suspitious and impious speeches and practises against the honour of Christ his Religion are in my iudgement inferiour and may all stoupe to this new impiety of the Iesuits whereby the Mother is compared to the Sonne not as being a child or a man but as the Sauiour and mediator the pappes of a Woman equalled with the wounds of our Lord and her milke with his bloud If this were written by Protestants some might say we might report partially or if it were a matter of old the age might yeeld suspition that it were made worse in the carriage But when it is a matter of yesterday and comes from themselues partiallity it selfe cannot cauill against it And the particular is this Clarus Bonarscius a Iesuit or the Iesuits Patron published this present yeare to the world a volume large enough in defence of the whole order of Iesuits the booke beares this title Clari Bonarscij Amphitheatrum Honoris In quo Caluinistarum in societatem Iesu criminationes Iugulatae Editio altera libro quarto auctior Palaeopoli Aduaticorum apud Alexandrum Verheidon 1606. This volume he erected as a Theater yea an Amphitheater of Honour in defence of the Iesuits wherein after he had assaied with much sleight of wit and in a strange stile to wipe away many foule blots with which that Atheisticall broode hath stained the holy name of Iesus and adorned it selfe for generally that which dishonors God adornes them and after he had ranged ouer all the former Churches and raked vp all rotten slaunders and reuiued the callumniations that were answered dead and buried 40. 50. and 60. yeares agoe and rayled vpon the liuing and dead Caluin Beza Pareus Stenius Tossanus Faius and many other holy and learned men with that bitternesse and virulency as neuer was before him yea moreouer after that hee had laid high and horrible imputations vpon this whole state of England and like a true Iesuits Impe slandred the whole gouernment with foule iniustice and monstrous cruelty in many perticulars and See for these perticulars of our Queen state lib. had in Iesuiticall pride dared to defile the name and honour of renowned Queene Elizabeth whose memory for euer will bee blessed with words vnworthy the mouth of man if hee were not a Iesuite at last from the defence of Iesuits hee falls to defend Lypsius a good friend of theirs and his two stories of our Lady of Hall and our Lady of the craggie Rock and not only labours to to make good all his fancies and fables but further to shew that a Iesuit hath one trick of impiety beyond all and is anointed by the Diuell with the oyle of mischiefe aboue all his fellowes addeth a number of verses directed to that Picture which he calleth our Lady of Hall fraught with so many blasphemies against the bloud and merits of the Mediator as no Christian eares to this day did euer heare and doubtlesse no Christian heart can patiently endure and certainely if the blessed Virgin Mary to whose picture he hath cōsecrated them may be his Iudge without doubt both hee and his blasphemy will bee condemned to hell and she whose soule reioyced in God her Sonne and Sauior Luke ◠47. her soule I say will reioyce in the iust damnation of him who shall match the milk of her a creature with the bloud of him her Sauiour But shall we heare them no will some say let blasphemy rather bee buried in the depth of obliuion darken not the Sunne defile not the heauens poyson not the ayre burden not the earth with it amaze not the
in the world in whom the number of 666. so fully concurreth in so many languages in so many respects so directly and with so little strayning as in the Popes I wil specifie but few for many the Pope or none but the Pope challengeth to the principall of the Clergy in the world and therefore in the former yeares hath called himselfe vniuersall Bishop and Pastor of Pastors Now it falls out that this his pride doth proclaime his shame to all the world for the number of the beast is in this name without adding altering or any strayning as hee shall find that will reckon D V X Â C L e r I Â 500. 5. 10. Â 100. 50. Â Â 1. Totall 666. Againe the Pope glorieth in this Title and honour that he is Gods generall Vicar on earth this is the foundation of all his pretended power and vsurpation this he and his imps fight for as for their liues This his seduced creatures English Priests and Iesuits do in England dye for excepting some that dyed for horrible treasons and no maruell for they know they lose all if they lose this and yet the Pope cannot hold it but withall hee must haue the number of the beast ingrauen in his forehead so as he that runnes may reade it for put downe this Title in the latine tongue which is the tongue by him aduanced aboue Greeke oâ— Hebrew wherein hee writes his Letters giues his lawes and his bulls and workes all his feares and it containes the number of the beast and neither more nor lesse G E N E R A L I S Â V I C A R I V S Â D E I. Â I N Â T E R R I S. Â Â Â Â Â Â 50. 1. Â Â 5. 1. 100. Â Â 1. 5. Â Â 500. Â 1. Â 1. Â Â Â Â Â Â 1. Â 50. 1. 5. 1. 100. 1. 5. 500. 1. 1. 1. totall 666. Thus its cleere that as the Pope will needs be Gods generall Vicar on earth so hee cannot haue it but hee must beare the marke and number of the beast If any man say hee calls not himselfe Gods Vicar but Christs Vicar I answere Christ is both God man and he holdes himselfe Christs Vicar euen as Christ is God and full little would he thanke him that holds him Christs Vicar only as he is a man But I answere further that who euer reades his owne decrees publike constitutions shall easily see that hee calls himselfe ordinarily the Vicar of God and suffers others so to stile him and that the world may see they haue not reformed it the Pope that now is Paul the 5. hath suffered one of his owne creatures in a Booke dedicated Tuccij Tuccij patritij lucâ—nsis protonet Apostol comment in cant â—ug 606 In titulo libri to him to call him the Vicar of God Thus Thus he will needs be Gods Vicar but his pride is well paid for for as hee will be Gods Vicar against Gods will so God makes him beare the diuels marke in the number of the beast against his owne will If therefore it be so likely that Rome is Babilon and her doctrines and deceits superstitions and Idolatries the fornication of that whore of Babilon then wee easily beleeue this to be true that oft times did Babilon allure him with her entisements wooe him to her spirituall fornications so hath she done many more and preuailes with too many But what with him No he will haue none it is well sayd Oh that you would doe as well that is the worst we wish you Iesuits though you wish vs nothing but fire and gunpowder Oh that you would turne into your selues and see your error in beleeuing her and in being deceiued with her inchantments and drunke with her fornications that you would no longer bee the sonnes of her that is the mother of abhominations least you be also children of abhomination Oh that you would forsake her and discouer her skirts and teare her in pieces as she hath deserued and then returne to be the children of the Church and seruants of the liuing God! this is that we wish you from the Lord whom we also pray that thou whosoeuer thou art that wrote this all other of the faction in the world may haue grace to perform that which here thou promisest No no though heauen and hell should meete I le none I le none vngracious strumpet get thee gone Well then if he will haue none of Babilons dainties what wil he haue for he saith he thirsteth and must haue his thirst quenched but how Quench me with bloud sweet sonne with milk good mother But alas these are children of Babilon they will not be healed for loe he sings his old song againe he must haue bloud he must haue milke loe heere the hunger thirst of a Papist it is for milke as well as bloud out Sauiour proclaymeth to the world blessed are they that hunger and thirst after righteousnesse I would heere aske Mat 5. a reasonable Papist a briefe question whether this righteousnesse can be attained by any meanes but by the bloud of the Mediator If he thinke it may let him that saith so take time to consider of it and he will answere otherwise But if not as if Christians they must needs answere then what a kind of thirst is that that thirsteth for the milke of a creature as well as for the bloud of the Mediator but whilst they take time to answere this question let vs go forward and trace this Iesuit to his vnhappy iournyes end Dic matri meus his frater sitit optima mater Vis de fonte tuo promere de que meo Dic nato meus his frater mi mellee fili Captiuus monstra a vincula litron habes Ergo redemptorem monstra te iure vocari Nobilior reliquis si tibi sanguis in est Tuque parens monstra matrem te iure vocari Vbera si reliquis diuitiora geris That is Say to thy mother see my brothers thirst Mother your milke will ease him at the first Say to thy sonne behold thy brothers bands Sweet sonne thou hast his ransome in thy hands Shew thy redeeming power to soules opprest Thou Sonne if that thy bloud excell the rest And shew thy selfe iustly so stilde indeed Thou mother if thy brests the rest exceed Now if you please to obserue a little you shall see a new peece of Popish deuotion his ground already â—ayd is that he must haue milke from the mother bloud of the sonne But how will he come by them hee hath found a ready way he will make the Sonne mediator to his mother and the mother to her Sonne Christian Religion hath euer taught that the Sonne is our Mediator to the Father and Popish Religion hath long taught that the Mother is a Mediator to her Son But now they begin to reach that the son is also
whole society of Iesuits and much lesse the Religion of Popery To these I answere 1. the booke is allowed and hath beene twise printed and stands approued by Posseuine Posseu in appar see lit C amongst good and catholike authors 2. Let them shew what Iesuite or other popish doctor hath reprooued 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 and foule a fashion for let any Christian man iudge what diuinity is laid downe in these points that follow 1 The papists haue a book called the Mariale It hath beene obiected vnto them that in this booke it is thus This hath beene long agoe laid to their charge in Catalogo testium veritatis editionis 1609. said Salomon saith the name of the Lord is a strong tower Pro. 18. 10. But Salomon knew little of the Virgin Mary let vs therefore 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 worke of our redemption for the Mother of mercy helped the Father of mercy in the worke of our saluation and thereupon 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 diuinitie 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 treade 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 beene many yeeres laid to their charge 2 Againe the Papists haue a booke they call it the Ladies Psalter printed at Paris in the yeere 1520. or therabouts Vide Psalterium beate Virginiâ— Maria â— impressum cum Psalterio Cisterciensi Par. circa anno 1520. Extat etiam idem Psal ad verbum apud Chem in examine concil Trident in parte 3. P. 149 editionis franco furt 1996. wherein euery one of the 150. Psalmes are in whole or in part turned from dominus to domina that is from God our 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. Ine 51 Psalme Haue mercy vpon me O Lady thou that art called the Mother of mercy and according to the bowels of thy mercies clense 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 ie ready to search out thy will and in the shadow of thy wings will I rest 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 doest bow him to take pitty c. In the 96. Psalme O sing vnto our Lady a new long for shee hath done maruailous things c. In the 110. Psalme The Lord said vnto our Lady sit thou mother at my right hand c Thus I might go ouer all the Psalmes but as he began he ends in the last words of the last Psalme Let euery thing that hath breath prayse our Lady Now this booke stands not onely vncontrolled but Greg. de val in vol. de rebus â—idei controuersis sect 5. lib de Idolatria 5. cap. 10. Bernar. de Bustis in Mariali parte 3. ser 3 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 Vitgin Mary if any man feele himselfe grieued 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 bee exercised in this world as it pleased him but mercy hee hath committed to his mother If therefore any man find 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 hee had preacht it he publisht it vnder the Popes owne Patronage and the booke was Alexan. the 6. againe printed within these three yeeres but what say the Iesuits to it they testifie that this booke is a learned and godly book full of goodnesse and piety Fourthly Horatius Turcellinus himselfe a Iesuit of Horatius Tursellinus in Hist virg lauretanâ— in prâ—fat good esteeme among them writes thus Almighty God hath made the Virgin his mother as far 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 maruell if Christ haue made her fellow in the worke of redemption And this booke Posseu in lit 11. 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 We haue often seene and heard of very many who in Iohn Chrysost a visitatione de verbis dominae to 2. lib. 2. cap. 2 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 vpon the name of Iesus Christ the sonne of God And this booke is both dedicated to Pope Clement the Posseu in apperatu sacro lit l. 8. receiues publike allowaÌ„ce by the Iesuits his name is Chrysostome as tho hee were a golden mouthed speaker but if thiâ—â—e his doctrine that her mediation is as powerfull or rather more then is her sonnes it is pitty but he should be call'd and accounted a leaden mouthed wretch By all these many more that as the learned know might easily be produced it may appeare that this blaspheming Iesuit Bonarscius in this his detestable comparison of her milke with Christs bloud saith no more in effect then others both of this Religion and 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 not condemned by them Now then if this be the diuinity of the Romish Church 1 That a Creatures milke may bee mingled with Christs bloud in the matter merit of our saluation 2 That it helps and heales spirituall sores of the soule as well as the bloud 3 That though no man did yet a woman did help Christ in the worke of our saluation 4 That the Psalmes may bee 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 far the present Romish Church is degenerate from the ancient 2. How great cause we and all 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 is it that by any suggestion that the present Religion of Rome is much reformed and 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 City especially you the Lord Maior and your brethren being one most worthy renowned Benches of the world one of the greatest glories of this land may here see what cause there is to hold the true Papists Hereticks considering the present Church holds not only these but many other fundamentall errors both for matter of faith and of gouernment which shewes them not only enemies to all true religion but the subuerters or at least the vnderminers of all ciuill states in the world wherein they were euer suffered And considering that all meanes hath 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 leaue her to the iust hand of God Thus shall wee follow the counsell of the Prophet in like case who saith We would haue healed Babilon but she would not be healed let vs forsake her and goe euery man to his owne Country for heâ— Iudgement is come vp to Heauen and lifted vp to the Clouds FINIS
though there were no saluation but by bloud and as though blessed Maries milke had no merit at all It seemes that as thou wert a persecutor and delighted in bloud afore thy conuersion so thou beares still a bloudy mind but now behold these meeke milde and mercifull men the Iesuits a generation that loues no cruelty nor seekes to shed no bloud as most nations Witnesse in England the Powder treasoÌ„ In France the last Kings death the present wars in Sweden and broyles in Poland c. of the world can well beare witnesse these sweete and gracious fathers being possessed with a better spirit are weary of bloud and do rather choose and desire milke to quench the spirituall thirst of their soules If they would vtter what their prophane harts think or discouer openly what they mutter amongst themselues we should here them publish euen such diuinity as this is a taste whereof besides the present poems you shall read anon But now for his conclusion this blaspheming Iesuite dare proceede and turne his speech to God and not fearing the commaundement that forbids him to take Gods Name in vaine vnder paine of standing guilty at the barre of Gods iustice hee dare offer to abuse the name of God with such a prayer as this O Lord thou must pardon mee though I cry aloud for it is not bloud will serue my soule I long for milke and am so a thirst that I may not keepe silence and why Lord shouldest thou so long keepe me a Peâ—ioner in this case I am better then the nayles yet they had bloud inough I am not so vile as clouts yet they wanted neither milke nor bloud What kind of men are these Iesuits or what a God is their God to whom they dare present such a prayer as this surely they thinke as basely of him as they doe highly of themselues or else they neuer durst thus insult ouer him thus abuse him as after he hath told them plainely that his bloud is drinke indeed and commanded them that are a thirst to come and drinke of that well of water Iohn 6. 55 Iohn 7. of life to come and tell him to his face that their soules thirst for milke they must haue it belike these crawling frogs thinke that they haue such a God as they may leape and play vpon at pleasure But O thou that dwellest in heauen langh them to scorne haue them and their wickednesse in derision and either worke them to repentance and visible conuersion or bring them to vengeance and iust confusion The Iesuite concludes with a comparison of himselfe to body and the cloaths that toucht him in his infancy and death indeed the first comparison is not much vnequall for the Iesuits are most like to nayles launces in Christs body for seeing the holy Ghost tells vs that wicked men by their sinnes did and doe pierce Christ then the Iesuites who by their Atheismes cruelties periuries equiuocations treasons and manifold impieties haue beene sharper nayles and launces in Christs body and greater dishonorers of his Religion then any other sort of men if the voyce of all Christendome the testimony of their owne brethren be true theÌ„ the Iesuits I say are not vnfitly resembled to nayles launces and indeed they are thornes in the eyes and pricks in the side of all princes and states where they come lesse maruell though they be like the nailes and speare in Christs body therefore let the Iesuit please himselfe in this comparison as long as he will we enuy it not But for the second that hee is better then the clothes that were about these two blessed bodies I say but this that either the Iesuits are farre more holy then the Prophet Esay or els he farre more humble in his owne eyes then they for he professeth in his owne the churches name that they were no better then the filthiest clout that euer was euen a menstruous cloth But saith the Iesuit I am better then the best cloth that euer was for though wee hold that God hath giuen lasting vertue to his Word and Sacraments but none that we know to rags or clouts yet we acknowledge that as farre as clothes may one excell mother those that touched the bodies of our Loid and his mother are the most precious and if we could be sure wee had them we would esteeme them aboue cloth of gold we therefore wonder how a man comming before the Lord his God dare in his prayer make himselfe better then those clothes especially hearing the Prophet cry before him O Lord all our righteousnesse is like a menstruous clout If our best be so filthy what is our nature what is our sin if he answer that this is but a cauill for he meanes that he being a man he is therefore capable of grace and saluation which the cloathes are not I thinke so also But why then doth hee enuy that milke and bloud should touch them If he meane the materiall and reall milke and bloud that were in the bodies of Christ and his mother then he is more then mad to enuy the nayles the launce the clouts for that 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 bloud 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 Icluirs too much superstition But if he meane the vertue merit and efficacy of the bloud and milke then let him answere vs two short questions First what spirituall vertue and power had that milke what did it worke in our saluation more then the milke of another woman could what did it merrit for vs what the bloud did we know and most willingly do acknowledge but what the milk did or can do if the Iesuites can tell and teach vs wee will not refuse to learne But supposing that it had as much vertue as the bloud as the Iesuite affirmes but farre be it from vs once so to thinke then secondly wee aske him whether he thinke the Nayles Launce and Clouts were partakers of the vertue and merrit of that bloud if he do 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 Clouts and yet they had Bloud 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 therefore may not preindice the