Selected quad for the lemma: spirit_n
Text snippets containing the quad
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A69161
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The Iesuites gospel: by W. Crashawe, B. of Diuinity and preacher at the Temple
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Crashaw, William, 1572-1626.; Scribanius, Carolus, 1561-1629.
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1610
(1610)
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STC 6016; ESTC S113949
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57,198
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110
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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
blasphemy following blame the heart that indighted it the hand that wrote it the Religion that allowes it and not the pen that discouers it Thus then begins the Iesuits Gospell Haereo lac inter meditans interque cruorē inter delicias Vberis et Lateris That is My thoughts are at a stand of Milke and Blood delights of brest side which yeilds most good HEarken thou blessed Apostle Paul if thou in heauen canst heare the blasphemy on earth 11. Cor. 2.2 thou that didst preach and write that thou desiredst to know nothing but Iesus Christ him crucified thou that didst teach the Churches onely to know beleeue in Christ for saluation almost 20 times in thy Epistles hast magnified his Blood without once mencioning the virgin Mary or her Milke Heare and be astonished at this that some who professe to be thy Disciples or thy fellowes rather cannot tell whether to choose that bloud of the mediator or the milke of a woman At least harken thou blessed spirit of truth thou that canst and wilt heare thou that didst inspire those holy truths into that holy Apostle behold a religion risen vp in the world that dare compare the bloud of that God who was by thee conceiued with the milke of that woman who was the mother of his humanity and was saued from hell and damnation by that bloud and that dare allow her professors to make doubt whether to esteeme the greater delight of their soules her milke or his bloud and we for reprouing this must be accounted heretickes heare from heauen we beseech thee and Iudge betwixt vs. The blasphemer proceedeth Et dico si forte oculos ad Vbera tendo Diua Parens Māmae gaudia posco tuae Sed dico sideinde oculos ad Vulnera verto O Iesu Lateris gaudia malo tuae That is And say aloud when I the Teates do see O Goddesse mother lend thy Brests to mee But thus I beg when on the wounds I thinke O Iesu giue me from thy side to drinke What before he deliuered more darkely now he maketh plainer if any doubt what milke what blood he meant hee answereth our Ladies Milke and Iesus Christ his blood but what doth popery make question whether of these two is better is this their holy Catholike Romane faith If not let their words be Iudge I stand musing saith he and cannot tel whether to take milke or blood If I looke at her paps then I long for milke If to his sides then I would haue blood Marke how indifferent a papist is whether he receiue the one or the other is not this euill enough a man would thinke so yet hearken what followeth and we shall heare worse but let vs do it with feare and reuerence of that glorious name and pretious blood which are blasphemed Rem scio prensabo si fas erit vbera dextra Laeua prensabo vulnera si dabitur in English thus Long haue I mus'd 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 Hetherto he doubted now he is resolued but such a doubt and such a resolution Christian eares neuer heard of he doubted whether were better the blood of God or the Milke of a creature the diuell himselfe neuer doubted hereof but now what is his resolutiō doth it make amend◠yes doubtles as the Pope vseth to make Christ amends when he hath dishonored him I was at a stand saith he whether to take and now I resolue I will haue both both are so good I will refuse neither her milke his bloud both so precious both so powerfull both so vertuous as I will haue both Both are good and so good as hardly can I finde difference but if there be any it is that the milke is more excellent and therefore with my right hand I will make it sure mine if I may be so bolde as to touch it or if it be lawful for a sinners soule to taste so glorious so vnualuable and deuine a liquor as is the Milke of the Mother and as for the childe it is well for him if he may follow his Mother and haue the next place to her therefore if he please to giue me leaue I will lay holde with my left hand on his wounds O glorious God the eternall sonne of the eternall Father thou blessed Iesus Christ the stay comfort of all Christian soules heare in heauen thine holy habitation this hainous blasphemy and iudge thy owne cause And if it fal out that any contagion of sin catch holde on me the writer or any the readers hereof by not trembling or not sufficiently detesting such fearfull impiety as this that is past or that that is to come vouchsafe in mercy to forgiue it and to wash it away with that most precious bloud of thine whereto all the creatures in the world are not worthy to be compared And though this that 's past be abhominable yet with reuerence to thy holy name and pretious blood giue vs leaue to discouer the height of their iniquity which still goeth forward in more horrible fearefull manner for thus singes the Iesuit Lac Matris miscere volo cum sanguine nati Non possum Antidoti nobiliore frui that is And of her Milke mixt with his blood I le make The soueraignst Cordiall sinfull soule can take So now Christ Iesus shall haue satisfaction if there were a fault afore for if he complaine that the mother of his flesh a woman and a creature haue the right-hand when himselfe and his merits must take the left or none heere they will make him amends for that he may haue no cause to complaine for want of place or precedence her milke and his blood will he mingle both together and so make a soueraigne compound cordiall for his soule But what a mixture of milke and blood of the blood of God with the milke of a creature and is now the blood of the Lambe of God but one of the simples in that cordiall Antidote that must both restore and preserue the life of mans soule ye heauens be astonied at this so may we well say for so said the Prophet at a matter of farre lesse wonder hearken O Christendome and al ye people nations languages to whome the blessed name of Iesus Christ hath sounded that poore paschall Lambe of the Iewes that was but a shadowe of our Sauiour the signe and sacrament and in some sort the meanes and instrument of the Israelites temporall preseruation might not nay needed not to haue any thing mingled with the blood thereof Exodus 12.5 c. but the blood alone being sprinckled on their dores deliuered them from the stroke of the destroying Angel this was their passouer saith the Apostle Christ our passouer is sacrificed for vs 1. Cor. 5.7 shall this then be true of their passouer