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
Clamores si vis tollere tolle sitim Pluris ego clauis saturasti sanguine clauos Lanceaque erubuit sanguine tincta tuo Pluris ego pannis maduâ—runt vndique panni Nati a vulneribus Matris ab vberibus TO OVR LADYE OF HALL AND TO THE CHILDE IESVS MY thoughts are at a stand of Milke and Bloud Delights of Brest side which yeelds most good 2 And say when on the teares mine eyes I caste O Lady of thy brest I begge a taste But if mine eyes vpon the wounds do glide then Iesu I had rather sucke thy side 3 Longe haue I mused now know I where to rest for with my right hand I will graspe the brest If so I may praesume as for the wounds With lefte I le catch them thus my zeale abounds A mixture of Christs blood and a creatures milke to make vp the confection which must heale our soules 4 And of the milke and blood in mixture make the soueraignst cordiall sinfull soule can take 5 These woundes corrupted vlcers mundifies which none can cure vnlesse he canterize Those brests the faynting Ismael well wold cherish whome Sara scorn'd and Agar would not nourish The first from me expells all pestilence the second driues all lingring feauers hence 6 Doth Ire belch fire or lust like Aetna smoketh eyther the blood or milke this feruor choketh How the blood anâ— the milk â— made equâ— Doth enuyes rust enroule me round about this milke or that same blood soones scoures it out Or do vaine glorious tumor stuffe me still Here blood and milke inough my thirst to fill 7 Mother and Sonne giue eare to what I craue I begge this miâ—ke that blood and both would haue 8 Youngling that in thy mothers armes art playing sucking hir brest sometimes and sometime staying Why doest thou veiwe me with that looke of scorne t is forcelesse enuy that gainst thee is borne Oft hast thou sayd being angry at my sinne darest thou desire the teates my foode lies in Here thâ— milke is â—uanced â—boue thâ— blood I will not oh I dare not golden childe My minde from feare is not so farre exilde But one euen one poore drop I do implore from thy right hand or side I aske no more If neyther from thy left hand let one fall Nay from thy foote rather then none at all If I displease thee let thy woundes me wounde But pay my wage if I in grace befound 9 Ofte-times doth Babylon in gold me send strong wine and whispers to me drinke my friend No no though heauen and hell should make confusion I le none false strumpet hence with thime illusion 10 But ah I thrist ah drought my breath doth smother Quench me with blood sweet Sonne with milke good Mother 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 sweete Sonne thou hast his ransome in thy hands 11 Shew thy redeeming power to soules opprest thou Sonne if that thy blood excell the rest And shew thy selfe iustly so stil'd indeede thou Mother if thy brests the rest exceede 12 Ah when shall I with these be satisfide When shall I swimme in ioyes of brest and side Pardon o God mine eager earnestnes if I thy lawes and reasons bounds transgresse Where thirst ore swayes pacience is thrust awaye stay but my thirst and then my cries will staye I am better then thy nayles yet did a streame of thy deare blood wash both the Launce and them More worthy I then clouts yet them a flood moystned of Mothers milke and of Sonnes blood THE APPROBATION OF THIS AVTHOR CLARVS Bonarscius otherwise called Carolus Scribanius is a Iesuite now liuing at Antwerpe and of much account amongst them he wrote this booke and spewd this blasphemy out of his vncleane heart some 4. or 5. yeares agoe And whereas both the Author and his booke deserued the fire or halter It was so farre from being misliked in the Romishe Synagogue or any waye censured that since then the book hath beene reprinted and the Author and his booke stande inrolled aproued and commended in their great volumes set out for that purpose for good and Catholicke Clari Bornascij Amphitheatrum Honoris Iesuitici in quo Caluinistarum in societatem Iesu criminationes iugulatae Palaeopoli hoc est Antuerpia prostant Palaeopoli 1605. postea 1606. Haec Posseuinus Iesuita in Appararu sacro Tom. 1. lit C. pag. 357. editionis vltimae And it is to be noted that these volumes of Posseuine containe onely an inrollment and approbation of no writers at all saue such as are approued Romish Catholicks and are set out with great and publicke allowance of the Romishe state as may be seene at the beginning of the first Tome Besides let all men knowe the book stands yet vncensured and the man liues still vnpunished nay vnreproued or rather commeÌ„ded and rewarded for it therfore this cannot be calld an obscure or priuate facte but may properly be held the fact of the Romish Church or State A DISCOVRSE OF THE LADIES OF HALL AND SICHEM IN WAY OF PREface shewing particularly the occasion of this new Gospell THe blessed Mother of our Lord as the Church in all ages hath done so doth ours willingly honour as the most blessed of all Saints yet as a creature and as one saued by her sonne that Sauiour in whome her spirit reioyced (a) Luke 2 we know and acknowledge that not she but the holy ghost hath said that all generations shal cal her (b) Luke blessed Yet we must confesse we are of that fathers religion who said (c) August lib. de virginit â—elicior partus spiritualis quam carnalis beatior enim Maria fuit concipiend Christum fide quaÌ„ carne materna enim propinquitas nihil ei profuisset nisi felicius chritum corde quaÌ„ carne gestasset her spirituall bearing of Christ was happier then her carnall and her selfe more blessed by conceiuing Christ in her heart then in her wombe and by beleeuing in him then by bearing him for her bearing him in her body would not haue saued her soule if she had not more happily borne him in her heart And in another place (d) Idem inde felix quia verbum dei cu stodivit non quia in illa verbum caro factum est Papists themselues cannot deny but our men do out of this case speak and write most reuerently of the blessed virgin as namly Luther Oecolampadius Brentius spangenbergius vrb Rhegâ—s Bucer Bullinger All this is confessed by Coccius the great Papist in his thesaure cathelico To. 1. Li. 3. 21. 5. p. 300. she was happy and blessed not because in her the word was made flesh but because she heard the word of God and kept it This her blessednes farre be it from vs to impeach and who would not yeild her all blessednes and honour that a creature may haue of
and to establish that worship which they doe vnto them God suffereth so many miracles to be done euen by their Images which answere being well considered of what a kinde of doctrine it containeth I leaue to the learned and iudicious Reader I onely say that if this be true then how sorteth it with the very body and current of his story by which no man can deny but it is apparent that most of the miracles which he specifieth were done almost 200. yeares agoe namely betwixt the yeares 1400. 1500. long before Luther began to preach and as they say afore our Religion was in the world and consequently before the worshipping of Saints was withstood therefore it followeth that miracles were ordinary at Saints Images euen then when worshipping of Saints was not denied Lipsius might haue done well to haue reconciled so euident a contradiction But what assurance haue we for the truth of these miracles or how know we that this is an approued picture of our Lady Lipsius answereth that there was one Sophia daughter to the Landgraue of Hesse by his Lady Saint Elizabeth a Saint of Pope Gregory the 9. making within foure yeares after her death This Sophia saith he as it is thought had certaine Images of our Lady giuen her by her mother Elizabeth was it then but thought so and must we now beleeue it one of these she gaue to the Nunnes of the Nunry at Vilvord and that was called our Lady of comfort 2 more she gaue to Madam Machtild or Maud her husbands sister who bestowed them thus one she gaue to Grauesand another to Harlem two townes in Holland the third which it seemes stole all the vertue from both the other to Hall a towne in Henalt and this is that we now speake of and to ad more credit to the story he tels vs that this Lady Maude was Mother to that Ladye Mawde who bare at one birthe 364. children which were all borne aliue An olde storye but greatly suspected by Erasmus and other learned men to be fabulous and baptized by a Bishop So saith Lipsius this is that image which now we worship at Hall and thus strong a foundation hath the storie and now may not all Caluinists be ashamed to doubt of this storye or to suspect these grounds Now therefore surely we must needs beleeue els we are vnbeleuing heretikes that one was before this Image dispossessed of a diuell without any other meanes for so he saith that ten at least were deliuered froÌ„ present death by but calling or thinking vpon our Ladye at Hall and that seauen were raised from death to life being but layd before the image and all these within the space of xx yeares and in one countrye so ordinarye a matter is it in Poperye to raise the dead Nay we must beleeue or els we are infidels that when a faulkener should haue beene haÌ„ged for loosing his Lords faulkon and had the rope about his necke An excellenâ— and new founâ— way for faulâ—ners to â—e their lost â—â—kes neuer â—ore heard prooue this â—sius and â—u wilt haue â—ny Faulkers turne paâ—ts and did but call to mind the Ladye of Hall forthwith the Hawke came flynge home againe and light vppon the faulkeners shoulder and so saued his life for this is not Lipsius ashamed to report Which if it be true then we shall lesse wonder hereafter at that in the legende where it is reported how a Parrat hauing gott abroad out of her cage and sporting her selfe in the ayre was by and by espied by a hawke who being readye to seaze vppon her Instantly the Parrat seing herselfe in danger to be surprized cried out S. Thomas a Becket saue me and presently the hawke fell downe dead and the Parrat was deliuered â—ee the booke â—alled Liber â—onformitatum â— Franciseâ— â—f any impresâ—ion As also those miracles of S. Francis so far beyonde Christs or his Apostles that he tamed wilde beasts that he preacht vnto a Wolfe and conuerted him from his crueltie and calling him by the name of his brother Wolfe made the towne of Engubium him friends who of long time had beene at contention and for the assurance of the peace he made his brother Wolfe to giue him his faith in the Market place before the Magistrates and afterward the Wolfe went vp and downe the citye and tooke his meat from dore to dore Loe here you heretikes here is a Miracle worth something and if they wil not beleeue me looke in the holy booke of Conformities See the conformitye of the olde impression and his life in English and there you shall finde all this and much more as namely how the birds would come flyng and the beasts flocking about him to heare him preache and how the Nightingales and other birds would come and helpe him to say Masse and sing his office and would answere him verse for verse Come out ye heretikes Caluinists and Lutherans Saint Francis and his followers challenge you all to bring out one miracle like these Sedulius a Popishe writer hath this laâ—â— yeare defended all these to approue your religion surely they may and for ought I see Christ and his Apostles also for they neuer wrought such a miracle to confirme the Gospel Is it not then apparant that saint Francis hath done more then Christ did Oh my deare countrymen you that name your selues the catholikes of England if you would but open your eyes and consider of this I durst make your selues iudges what diuinitie this is if you suspect me beleeue me not looke into the bookes themselues and beleeue your owne eyes if you say vnto me that some such impieties and follies might creepe into the olde bookes 100. or 200. yeares agoe when the times were not so warye nor suspitious but the Church hath since reformed such abuses I answere I alledge most of this out of the Booke of coâ—formityes lately corrected and printed in Italye within these 20 yeares but if you looke into the olde one printed 100 yeares agoe wherewith your forefathers were abused you shall there finde such matter a for reuerence of the Reader I shame and for the honour of God I feare to write And as for these miracles at our Ladyes picture at Hall they were neuer offred to the worlds view nor euer came to light till within these 3 yeares that Lipsius a man who durst doe any thing but honour Christ presumed to publish them and with foule impiety to write that in these dayes Christ and his doctrine seruice and religion needes no miracles but the Saints and their seruice and worship do stand in neede thereof and as in the infancy of the Church Christ had his so in the perfect state of it Saints and their Images must haue their miracles See the conformitie of the â—olde impressioÌ„ or his life in English but obserue withall that if they say true more strange and as I may so say more Miraculous
Miracles are done for the honour of Saints and approuing the worshipping of them and their Images then were for the establishing of the Gospell the abrogating of the ceremoniall law for prouing Christ to be the sonne of God Lipsius died a relapsed papist at Lâ—ucin ano If Lipsius were liuing I would not spare to tell him that this his doctrine smels strongly of that whereof he hath beene it seemes not without cause suspected which because he is dead I will forbeare to name But some of our English Papists which are not learned may doubt whether there be such a booke or no or if it be not deuised by vs and fathered on them for so do their Preists often suggest vnto them of such books as they feare the people will mislike but if any of their misleaders doe so misinforme them let them know the booke hath beene twise printed at Antwerpe once at Paris with allowance of authoritye in both places not onely of the Censors of Books and the Archbishop of the place but the matter and miracles in the book are confirmed with the bulls of 2. Popes These bulls of 2. Popes are in the end of the book one of Pope Nicholas in the yeare 1451. the other of Pope Clement the 8. within these 8. yeares and if any should be so vnreasonable as to thinke that we haue forged all this Posseuine the Iesuite may giue him full satisfaction who in his Apparatus sacer hath published to the world that Lipsius in the yeare and at the place aforenamed Iustus Lipsius vir vere Catholicus inter complures eruditissimos libros anno 604 edidit librum hac praenotatione Iusti Lipsii diua virgo â—allensis eiusque beneficia miracula bona fide atque ordine descripta Antuerpia apud moretum Posse Appa sa To. 2. in litera I. page 318 did put out such a worke giues him spetiall coÌ„mendation for his labours in that and the like for the Catholike cause But hath not Lipsius recanted or the Romish Church reformed this since then Alas Lipsius was so farre from that that the yeare after very neere vnto his death as though he intended nothing but to heape vp wrath against the day of wrath he added drunkennes to thirst as the Prophet saith for heaping sin vpon sin in stead of reuoking recanting his former collusioÌ„ he published another pamphlet a more ridiculous Legend and fraught with more improbabillities and impossibilities then the former It beares this title Iustus Lipsius his history of our Lady of Sichem or of our Ladies picture of the craggy-rocke or sharpe hill Iusti lipsii diua virgo Aspricollis and of her new miracles and benefites at Antwerpe 1605. At this Image saith he are wroght miracles of al sorts Apoplexis Epilepsies goutes and all kinde of diseases are healed lame are restored to limbes blind to sight deafe to their hearing and all these by heapes not sildome or extraordinarily but yearely monthly dayly almost 60. are registred by Lipsius besides many more omitted and all to be done in 2. or 3. yeres insomuch as if his report be true God makes miracles farr more ordinary for the honour of Saints and their Images then he did for confirming the doctrine of Christ and his Apostles But what credit hath the story of our Lady of Sichem euen as good as hath our Lady of Hall els let the reader iudge The tale of the Image of the eragg ye hill Neere to the little poore but olde towne of Sichem saith Lipsius there is a mount barren rough and craggy on one side whereof there is a little hillocke on it growes an Oake and in it or fastened to it is a lit-Image of our Lady which hath done great miracles in time past and was therefore worshipped of the people there but how is that proued thus aboue 100 yeares agoe a Shepheard found that Image put it in his bosome thinking to carry it home to worship it but as he was in these thoughts he was sodainly strucken astonisht in his sences benuÌ„med in his whole body insomuch as he could not stirre one foot but stood stil like a dead tronk not knowing what to think of it nor how to help himself his M. wanting both his shepheard and his sheepe sought them found him so standing who tolde him the whole matter his M. taking the Image went with great deuotion and set it vp in the Oake againe forthwith the shepheard had his limbs restored went worshipped it and so by their reports al the country heard of it who came by heaps wer healed of al diseases but agues especially and so it continued saith he til within these 20. yeres about which time the blessed Image was stolne or lost no man can tell how But is it not strange that if it could doe these miracles they would let it be lost so carelesly well lost it was But what tho people went as fast then as afore and still as great cures were there done as when the Image was there and in want of the Image the people worshiped the Oake why might they not said Lipsius the holy Image had hallowed the tree so that it might lawfully be worshipped heholde popish deuotion yet saith he we worshipped not the tree but in it the Image and in it our Lady and in her God Marke good Reader God gets his worship at last thogh it be at the fourth hand they tender it to the tree the tree yeeldes it to the Image the Image conueies it to our Lady and she presents it to God so then by popish doctrine deuotion God is serued and honoured after his creatures and so at last gets his owne If they say that the worship is intended to God and is not ended but in him I answere but were it not better that the worship were offered immediately from the heart and hands of the worshipper to God himselfe and to passe through no hands but of his sonne the mediator but this is heresie let it passe or els it must passe the fire To returne to the story our Lady of Sichem is lost but what then must the poore towne loose her traffick and liuing nay rather we wil make another for that is no hard nor vnusuall thing in that religion and so saith he 7. yeres after an honest and deuout Alderman of Sichem perceyuing well how his and his neighbours gaines came in and how the poore towne liued like a good townesman made another Image put it in a boxe of wood and fastened the boxe to the Oake that so their Lady might not be lost so carelesly as afore This new Image thus made did as many miracles as the other and why should it not for was it not as good as the other Alwaies remembred that I meane not in any of these speeches the blessed virgin vvhome as I hold a blessed Saint in heauen so I present
when it is a matter of yesterday and comes from themselues partiallity it selfe cannot cauill against it And the perticular 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 bears this title CLARI BONARSCII AMPHITHEATRVM HONORIS In quo CALVINISTARVM IN SOCIETATEM IESV criminationes iugulatae Editio altera libro quarto auctior PALAEOPOLI ADVATICORVM Apud ALEXANDRVM VERHEIDON 1606. This volume he erected as a theater yea an Amphitheater of Honour in defence of the Iesuits wherein after he had assaâ—ed 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 al the reformed 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 he had laid high and horrible imputations vpon this whole state and like a true Iesuits Impe slaundered the whole gouernement with foule iniustice and monstrous cruelty in many perticulars see for these perticulars of our Queene and state lib. and had in Iesuiticall pride dared to defile the name and honour of renowned Queene Elizabeth whose memory for euer will be blessed with words vnworthy the mouth of a man if he were not a Iesuit at last from the defence of Iesuits he falls in to defend Lipsius a good friend of theirs and his two stories of our Lady of Hall and our Lady of the craggy Rocke and not onely labours to make good all his fancies and fables but further to shew that a Iesuit hath one tricke of impiety beyond all and is anointed by the diuell with the oyle of mischiefe aboue al his fellowes addeth a number of verses directed to that picture which he calleth our Lady of Hall fraught with so fearefull blasphemies against the blood and merits of the Mediator as no Christian eares to this day did euer heare and doubtles no Christian heart can patiently endure and certainely if the blessed Virgin Mary to whose picture he hath coÌ„secrated them may be his Iudge without doubt both he and his blasphemy will be condemned to hell Luke and she whose soule reioyced in God her Sonne and Sauiour her soule I say will reioyce in the iust damnation of him who shal match the milk of her a creature with the blood of him her Sauiour But shall we heare them no will some say let blasphemy rather be 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 mindes and terrifie not the consciences of weake Christians and assuredly could I bury it so that it might neuer liue and quench it so as it might neuer flame againe and if my Booke were the onely Copie in the world I would rather choose to couer this shame of the shamelesse whore of Babilon then by discouering it to cause good mens eares to tingle and their hearts to tremble But seeing the strumpet hath the whores forehead and glorieth in her owne shame founded out this blasphemy as with a trumpet in the eares of all Christendome by publishing it in a booke which he calls the great theater of the Iesuits Honour euen bringing so feareful blasphemy vpon the stage dare diuulge it in a second impression least the worlde should want it Let vs therefore craue leaue of our Lord Iesus to discouer her shame wherein she glorieth and that wee may without impeachment of his honour repeate so foul blasphemie that so the world may both perceiue what a religion popery is and that we for our parts haue no fellowship with such abhominable workes of darknes The title he giues them is this Ad Diuam Hallensem Puerum Iesum THAT IS To our Lady of Hall and The Childe Iesus See first the impiety lurking in this title She is a Queene or Lady Iesus a Childe or infant compare this with holy scriptures they indeede speake both of him and her but of him as God and a Sauiour of her as a creature the mother onely of his humanity although the mother of him that was God and exercising power onely ouer his humanity and that onely during his infancy and priuatenes but not after he tooke vpon him the Propheticall office of the mediator Iohn 2.4 for then he said in a certaine case woman what haue I to doe with thee and againe being tolde shee was without to speake with him hee answered that hee had more Mothers tho not in the same â—ath 12. Vâ—t yet in a better sence for whosoeuer did the will of his father the same saith he is my mother thus the scripture proceeds to describe him in his propheticall and afterward in his priestly office and leaues him not till at last he be ascended into heauen and haue taken possession of his kingdome and then the scripture leaues him in his glory Is all this true and yet must he now after 1606. yeres be an infant in his mothers armes and for her the holy scriptures speak no more of her but as of a creature a woman a beleeuing Iewe a holy saint saued by faith in her sauiour Iesus Christ and so leaues her with little mention after Christ was baptised and entred his propheticall office her body to goe the way of all flesh and her soule to enter into that great glory which Christ had purchased for her and all that spirituall kindred of his whome with his owne mouth he had pronounced more blessed for hearing his word and keeping it Luke 12 then they could haue beene by being the mother of his flesh And yet now after 1600. yeares she must still be a commaunding mother and must shew her authority ouer him Monstra te esse Matrem sumat per te preces so are the missals Breuiaries offices that are reformed and he must receiue our prayers by her meanes and stil she must beare him in her armes or lead him in her hand and her picture must worke all the miracles but his none and she must be saluted as a Lady a Queene a Goddesse and he as a childe If this be not so let this Title iudge Ad Diuam Hallensem puerum Iesum But let vs leaue the Title and not stand long at the gates but enter this Citty of confusion And now all good Christians hearken with griefe of heart to that which I rather wish you might neuer haue heard but if your eares tingle your haire stand vp and your hearts tremble at the
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