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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	advance_v	left_a	right_a	6,499	5	7.6333	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19582	The Iesuites gospell: vvritten by themselues. Discouered and published by W. Crashaw, B. of Diuinity, and preacher at White-chappell	Crashaw, William, 1572-1626.; Sribanius, Carolus, 1561-1629.	1621 (1621)	STC 6017; ESTC S109062	67,429	118

slanders against princes all kind of lyes against our ministers professors he comes at last to defend their friend Lipsius and his legend of our Lady of Hall And after he hath abused him that wrote against it with all despightful tearmes and rayl'd most artificially wherein he excels all other Iesuits Parsons excepted as far as they all other Papists Hee makes a transition frō 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 owne deuotion he makes a Poeme not to the honour of God or of Christ the Mediator but to our Lady of Hall and the child Iesus Wherein whether the verse be better or the matter worse is hard to tel But whether his deuotion therin is greater to a creature or his blasphemy against the blood of the Mediator let the Christian Reader Iudge by the Poeme it selfe which hereafter followeth EX CLARI BONARSCII 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 Et dico si forte oculos super Vbera tendo Diua Parens Mammae gaudia posco tuae Sed dico si deinde oculos in vulnera verto O Iesu lateris gaudia malo tui Rem scio Prensabo si fas erit Vbera dextra Laeua prensabo vulnera si dabitur Lac matris miscere volo cum sanguine nati Non possem Antidoto nobiliore frui Vulnera restituent turpem vlceribus mendicum Testa cui saniem radere sola potest Vbera reficient I smaclem sitientem Quem Sara non patitur quem neque nutrit Agar Illa mihi ad pestem procul procul expungendam Ista mihi ad long as eualitura febres Ira vomit flammas fumat que libidinis Actna Suffocare queo sanguine lacte queo Liuor in expleta rubigine saeuit in artus Detergere queo lacte cruore queo Vanus honos me perpetua prurigine tentat Exaturare queo sanguine lacte queo Ergo Parens Nate meis aduertite votis Lac peto depereo sanguinem vtrumque volo Paruule maternis medius qui ludis in vluis 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 tamgrauis or is homo Sed tantum later is pluat vnica vnica stilla Et saltem à dextrae vulnere gutta pluat Si nihil è dextra vis impluere implue laeua Si nihil è laeua de pede sanguis eat Si tibi non placeo vulnus mihi vulnera danto Mercedem danto vulnera si placeo Saepe mihi Babylon patera propinat auro Ingeminatque me is auribus euge bibe Non faciam vel si Coelum miscebitur Orco Non faciam meretrix impia non faciam O sitio tamen O vocem sit is intercludit Nate 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 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 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 Clamores si vis tollere tolle sitim Pluris ego clauis saturasti sanguine clauos Lanceaque erubuit sanguine tincta tuo Pluris ego pannis maduerunt vndique panni Natia vulneribus Matris ab vberibus TO OVR LADY OF HALL AND TO THE CHILDE IESVS MY thoughts are at a stand of milke blood delights of brest and side which yeelds most good And say when on the teares mine eyes I cast O Lady of thy brest I beg I a tast But if mine eyes vpon the wounds do glide then Iesu I had rather sucke thy side Long haue I mused now know I where to rest for with my right hand I will graspe the brest If so I may presume as for the wounds with left I le catch them thus my zeale abounds A mixture of Christs blood a creatures milke to make vp the confection which which must heale our soules And of the milke and blood in mixture make the soueraignst cordiall sinfull soule can take These wounds corrupted vlcers mundifies which none can cure vnlesse he cauterize Those brests the fainting Ismael well would cherish whom Sara scorn'd and Agar would not nourish The first from me expels all pestilence the second driues all lingring feauers hence Doth Ire belch fire or lust like Aetna smoketh How the blood and the milke are made equal either the blood or milke this feruor choketh Doth enuies rust enroule me round about this milke or that same blood soone scoures it out Or do vaine glorious tumor stuffe me still her 's blood and milke inough my thirst to fill Mother and Sonne giue eare to what I craue I begge this milke that blood and both would haue Yongling that in thy mothers armes art playing sucking her brest sometimes and sometime staying Why doest thou view 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 the milke is aduanced aboue the 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 neither from thy left hand let one fall nay from thy foote rather then none at all If I displease thee let thy wounds me wound but pay my wage if I in grace be found Oft-times doth Babylon in gold me send strong wine and whispers to me drinke my friend No no though heauē and hel shold make confusion I le none false strumpet hence with thine illusion But ah I thirst ah droght my breath doth smother quench me with blood sweet Son 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 sweet Son thou hast his ransome in thy hands Shew thy redeeming power to soules opprest thou Sonne if that thy blood excell the rest And shew thy selfe iustly so stilde

contemplation of the deity as to a poore child sucking his Mother brests such conceits are common and such words and writings rise with thm of our blessed Sauiour who neuer speake of the Virgin Mary but with the Title of Queene of heauen Lady of Angels the gate of Paradise the fountaine of mercy or some such other titles fitting none but him that is God or at least shee is alwayes a commaunding Mother and he an Infant gouerned and an obedient child But let vs consider his words a little better Paruule c youngling saith he thou pretty babe thou playest in thy mothers armes and sometimes suckes her brests till they be emptie and againe stayest till they bee full c. Is this good and sound Diuinity that Christ our Redeemer is now this present yeare at Halla in Brabrant an Infant playing in his mothers armes and sucking her brests If it bee so then sure St. Paul was much to blame to teach vs that euen the man Iesus Christ after he had Heb. 10. 12 offred one sacrifice for sinnes sitteth for euer not in his mothets armes but at his Fathers right hand and what doing not playing in her armes nor sucking her brests but there he euer liueth to make intercession for vs. Heb. 7. 25. Intercession to whom not to her in whose armes they will make him play but to him at whose right hand he sitteth for euermore And much more to blame St. Peter who not foreseeing it seemes what doctrine his pretended successor would teach after him teacheth vs that Iesus Christ is at Gods right hand gone into heauē to whom Angels powers 1. Pet. 3. 22. and might are subiect Are Angels powers might subiect to him must he be subiect to a mortall humane creature Nay is he now an Infant playing in his mothers armes and hanging on her brests is not this good Catholike Romish doctrine and is not this good pure Romish deuotion to pray to him who is God of glory whose manhood is now at Gods right hand Angels and powers subiect to him in such words as these Thou pretty Child that playest in thy mothers armes and hangest at her brests Is this a salutation fit for the son Heb. 7. 28. Heb. 1. 23 of God who is the Sonne consecrated for euer the heire all things the brightnesse of Gods glory and the ingrauen forme of his person or is this a Christian like description of him who hauing by himselfe purged our sinnes sitteth at the right hand of the Maiesty in the highest places But this is naturall to Popish Religion to disgrace the mediator they care not how so that they may aduance some creatures and magnifie their owne deuises but though they neuer so much abuse most of Gods ordinances and nullifie the very Offices of the Mediatour Yet me thinks they should be a little fearefull how they touch the Person it selfe of the Mediator and sonne of God and should shrinke and shame to expose the person of Iesus Christ to the base conceit of the vngodly for what can the carnall man much more the Atheist the Turke and the Iewe imagine of Christ when he that is hi● pretended Vicar suffers his followers to speake and write of him and pray to him as a playing child and sucking Infant and to describe him in his behauiours as a very child greeuing and crying that any should touch his mothers Paps but onely himselfe alas what will this Religon of Rome do at last the word of God and Sacraments and other his holy ordinances they haue prophaned the officer of the Mediator haue they nullified and yet no● content heere they labour to make ridiculous to all irreligious men the very person of Iesus Christ himselfe could this bee done by any but those that are the Children of that Mother of fornication that sits vpon the beast full of names of blasphemy Reuel 17 3. arise Lord mainetaine thine owne cause deliuer thy holy Name from that pollution and thy Religion from that contempt which they bring vpon it To conclude it may not be amisse heere to obserue the opposition betwixt God in his holy Scripture and and the Pope in this his Religion The Scripture saith Popery saith Christ Iesus is no more to bee knowne after the 1. Cor. 5. 16 flesh Christ is yet to be knowne and worshipped as a child The Scripture saith Popery saith Christ beares vp all things Heb. 1. 3. by his mighty Word Christ is now borne in his mothers armes The Scripture saith Popery saith Christ sitteth for euer at the Heb. 7. 10 right hand of God Christ is playing in his mothers armes The Scripture saith Popery saith Christ tarrieth at his Fathers Psal 110. Heb. 10. 12 13. right hand till his enemies bee made his footestoole Hee is in Heauen till it please the Pope to allow a Picture at Hall or Sichem The Scripture saith Popery saith Without Controuersye 1. Tim. 3. 16 great is the mistery of godlinesse that Iesus Christ is receiued vp into glory Without controuersie that it is no such mistery for Christ is still in his Mothers armes The Scripture saith Popery saith Christ must suffer and so Luke 24. enter into his glory Christ after all his suffrings must againe bee subiect to the infirmities of an Infant Out of all this followeth a conclusion of good vse It hath beene often obiected to the Romish Church that they haue not true Christ left amongst them but an Idoll of their owne rearing erected in their owne carnall fancies now that this is no flaunder no cauill no hyperbolicall or figuratiue speech nor an accusation forced vpon them against their wills is apparant by their owne doctrine and practise in this place for the Christ of God and of his Church is God equall to the father and can do all things himselfe the Christ of the Romish Church is a Child inferiour to his mother and may deny her nothing The true Christ being man grew in stature and wisedome and being growne a man so liued and dyed rose againe and was glorified and neuer decreased but theirs is now become a child againe and a playing Infant the true Christ sitteth at the right hand of God his Father theirs is borne in the armes of Mary his mother Hence the conclusion is euident that therefore the Romish christ is not the true Christ of God and of the true christian Church This conclusion I demonstrate thus the Title of these verses is this To our Lady of Hal and the Child Iesus this child they speake of is either Iesus Christ indeed or it is not if not then they proclaime themselues lyers and impostors if it be then my conclusion stands good for this Iesus in all the forenamed respects and many more differeth from the true Iesus and Sauiour of Christian men let them take whether they will the better is to bad But now let vs see what is that