The Jesuits Gospel 2, Text 3

The Jesuits Gospel 2 · Text 3

p. 37THVS THEN BEGINS THE IESVITS Goſpell.

Haereo lac inter meditans interque cruorem,

Inter delicias Vberis & Lateris.

That is:

My thoughts are at a ſtand of Milke and bloud:

Delights of breſt and ſide, which yeelds moſt good.

HEarken thou bleſſed Apoſtle Paul, (if thou in heauen canſt heare the blaſphemy on earth) thou that didſt preach and 2. Cor. …. 2write, that thou deſiredſt to know nothing but Ieſus Chriſt, and him cruciſied: thou that didſt teach the Churches onelyonly to know and beleeue in Chriſt for ſaluation: and almoſt 20. times in thy Epiſtles haſt magnified his Bloud, without once mentioning the Virgin or her Milke.

Heare and be aſtoniſht at this, that ſome who profeſſe p. 38to be thy Diſciples or thy fellowes rather, cannot tell whether to chooſe that bloud of the Mediatour, 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 W…man, 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 bee accounted Heretikes: heare from heauen we beſeech thee and Iudge betwixt vsus.

The blaſphemer proceedeth.

Et dico ſi forte oculos ad Vbera tendo

Diua Parens. Mammae gaudia poſco tuae

Sed dico ſi deinde 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 me!

But thus I beg, when on the wounds I thinke

O Ieſu giuegive me from thy ſide to drinke.

What before hee deliuered more darkely, now hee maketh plainer: if any doubt what milke what bloud p. 39he meant, he anſwereth our Ladyes Milke, and Ieſus Chriſt his bloud: but what, doth popery make queſtion whether of theſe two is better? Is this their holy Catholike Romaine faith? If no…, let their words be Iudge, I ſtand muſing ſaith he and cannot tell whether to take milke or bloud: If I looke at her paps, then I long for milke, If to his ſides, then I would hauehave bloud.

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 wee ſhall heare worſe: but let vsus do it with feare and reuerence of that glorious name, and precious bloud which are blaſphemed.

Rem ſcio, prenſabo ſi fas erit vbera dextra

Laena prenſabo vulnera ſi dabitur.

In Engliſh thus:

Long hauehave 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 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 bet…er, the bloud of God, or the Milke of a creature (the diuell himſelfe neuer doubted hereof) but now what is his reſolution, doth it make amends? yes doubtleſſe as the Pope vſeth to make Chriſt amends, when he hath diſhonored him: p. 40I was at a ſtand (ſaith he) whether to take, and now I reſolue I will hauehave 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 hauehave 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 bee ſo bold as to touch it, or if it be lawfull for a ſinners ſoule to taſte ſo glorious, ſo vnualuable and diuine a liquor as is the Milke of the Mother: and as for the child it is well for him if hee may follow his Mother, and hauehave the next place to her: therefore if hee pleaſe to giuegive me leaue I will lay hold with my left hand on his wounds.

O glorious God, the eternall ſonne of the eternall Father, thou bleſſed Ieſus Chriſt the ſtay and comfort of all Chriſtian ſoules, heare in heauen thine only habitation this hainous blaſphemy, and iudge thy own cauſe: And if it fall out that any contagion of ſinne catch hold on me the writer or any the readers here of, by not trembling or not ſufficiently deteſting ſuch feareful 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 precious bloud, giuegive vsus leaue to diſcouer the height of their iniquity, which ſtill goeth forward in more horrible and fearefull manner: for thus ſings the Ieſuit.

p. 41Lac Matris miſcere volo cum ſanguine nati,

Non poſſum Antidoti nobilore frui.

That is:

And of her Milke mixt with his bloud Ile make,

The ſoueraign'ſt Cordiall ſinfull ſoule can take.

So now Chriſt Ieſus ſhall hauehave ſatisfaction, (if there were a fault afore) for if he complaine that the Mother of his fleſh, a woman and a creature, hauehave the right hand when himſelfe and his merits muſt take the left or none, heere they will make him amends, for that he may hauehave no cauſe to complaine, for want of place or precedence, her milke and his bloud will hee mingle both together, and ſo make a ſoueraigne compound cordiall for his ſoule. But what? a mixture of milke and bloud, of the Bloud of God with the Milke of a creature? and is now the bloud 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 fa…re leſſe wonder, hearken O Chriſtendome, and all ye people, nations, & languages to whom the bleſſed name of Ieſus Chriſt hath ſounded: that poore paſchal Lambe of the Iewes that was but a ſhadow of our Sauiour, the Signe and Sacrament, and in ſome ſort the meanes and inſtrument of the Iſraelites temporall preſeruation, might not, nay p. 42needed not to hauehave any thing mingled with the bloud Exod. 12. 5. &cExod 12:5thereof, but the bloud alone being ſprinckled on their dores, deliuered them from the ſtroke of the deſtroying Angel: this was their Paſſeouer, and ſaith the Apoſtle, Chriſt our Paſſeouer is ſacrificed for vsus: ſhall this then be 1. Cor. 5. 71 Cor 5:7true, of their Paſſeouer, a Lambe taken out of the fold & flock, & only dedicated by Gods inſtirution, & ſhal not the bloud of our Paſſeouer the Lambe of God, God & man Ieſus Chriſt (whoſe Godhead is conſubſtantiall and coequall with the father, and his humanity perſonally and indiuiſibly vnited to the deity) being ſprinckled on our hearts & ſoules, ſuffice to preſerue them from the infernall ſtroake of hell and damnation, vnleſſe it be mingled with the milke of a creature? pardon this blaſphemy O bleſſed Ieſus Chriſt, if it bee not a blaſphemy againſt the holy Ghoſt, and a deſpighting of the ſpirit of grace: pardon it in as many of them as do not ſinne vnpardonably, for thy mercies ſake. Amen.

But ſay (I pray thee) tell vsus in good earneſt, (If ſo we may preſume to call a Ieſuites Proctor to his anſwere) is there not a more ſoueraigne Antidote for a ſinfull ſoule, then a mixture & cōpound of Maries milk & Chriſt his bloud? chen tell vsus who can make this mixture? who hath the skill ſufficient for this confection who giues the true doſſe? who appoints the quantities, Mithridates and triacles for the body are not compoſitions for eueryevery conceit, nor matters for eueryevery hand to make, but rather beſeeming the skilfulleſt, and require the ouerviewing eye of the whole Colledge of Phyſitions, ſhall then the heauenly Antidote of the ſoule be p. 43compounded without a heauenly Phyſition? ſay then (Man) if thou dare ſtand to thy deedes, who was the Phyſition that preſcribed and gaue thee this receipt, was it God the Father, the foundation of holineſſe and happineſſe? himſelfe ſaith no, for thus proclaimed hee twiſe from Heauen of Ieſus Chriſt, This is my welbeloued Mat. 3. At his baptiſme Mat. 17. At his transfigurationMatt 3Matt 17ſonne in whom I am well pleaſed: In none as in him, nay in none, no not in his Mother, but in, for, and by him. Thus the Father of Heauen hath teſtified that the bloud of the ſonne is one ſufficient & ſoueraigne ſimple, for a Heauenly Methridate. Now ſhow thou, (and take the Pope to helpe thee) where euer hee teſtified ſo much of her milke: but if no ſuch thing, nay nothing at all, then he was not the Phyſition that preſcribed this mixture.

Who then, was it Chriſt himſelfe the Sonne of God and the Sonne of this woman? No, for of himſelfe hee ſaith, My fleſh is (ſpirituall) meate indeed, and my bloud is (heauenly) drinke indeede: but of her he ſaith that eueryevery Iohn 6.John 6true beleeuing Chriſtian, is his mother (as well as ſhee) Mat. 12 46Matt 12:46in the beſt ſence, and much more then ſhee, had ſhee beene no more but the mother of his fleſh: ſurely then if this bee a lawfull mixture, which this Papiſt makes, the ſonne was much to blame to ſay ſo much of his owne bloud, that it is drinke indeede, and that it giues the drinkers eternall life, &c. and not one word of his mothers milke: Not a word ſayd I? I recall that, for when once a certaine woman hearing him preach, not for any thing ſhee ſaw in her, but for the powerfull and gracious words, that came from him, would hauehave had p. 44her wombe bleſſed that bare him & her Paps that gaue him Luke 11. 27. 28Luke 11:27Luke 11:28ſucke: (the worſt whereof is better then her milke) he inſtantly anſwered her, that much more bleſſed was eueryevery man that heard Gods Word and kept it. If no extraordinary bleſſednes belong to the wombe that bare him (in that reſpect onelyonly, becauſe it bare him carnally) If none to the wombe or paps, which ſhall endure for euer, then how much leſſe to the milke that fed him, which is vaniſhed & ſhall be no more: If Chriſt would not match her wombe or paps with a man that feared God, what will he ſay to them that make her milke a match for his owne bloud, the milke being a matter farre inferiour, either to wombe or paps. Thus they may ſee that Chriſt is not a fit Phiſition to make this mixture.

What then was the holy Ghoſt the Phyſition that framed this receipt?

No, for hee by his diuine power, conceiued Chriſt in that holy and miraculous manner, that Chriſt was fully without originall ſinne, and therefore his bloud might well be a pure and perfect ſimple to make the Aqua Caeleſtis that muſt quicken dead ſoules: let them approue as much of her if they can: they ſpeake and write that ſhee was conceiued without ſinne originall, and hauehave a holy day for it, but they can not prooue it. It is an Article of our faith, and grounded on plaine words of Scripture, that Chriſt was conceiued without Learned Papiſts hold that the Popes Bulls and the decree of the counſell of Baſill do not conclude it as an article of faith.out ſinne: and though the Whoore of Babilon, affirme as much of her, yet was ſhe yet neuer ſo impudent, as to conclude it an Article of the faith. Thus God the father, the ſonne, and the holy Ghoſt, do all diſclaime the p. 45compoſition of this Antidote, as neither preſcribed nor allowed by them.

Who then may be imagined to be this Phyſition? Exodus 12.Exod 12was it Moſes? no, for hee allowed nothing to be mingled with the bloud of the Paſcall Lambe: was it Eſaias? no, for hee auoucheth that with his ſtripes we are healed, Eſay 53.Isa 53and his ſtripes were not without bloud.

Was it Zacharia? no, for he teacheth that the Church Zacha 9. 11.is ſaued by the bloud of her couenant, which is grounded only on the Mesſias.

If any other Prophet, let them ſhew him: was it Iohn Baptiſt: no, for he reſtified that not the Mother of his Lord, but his Lord Ieſus Chriſt was that Lambe of God Io…n. 1. 29.that takes away the ſinnes of the world.

Was it S^t. Paul? no, for he teacheth the Romans, that Rom. 3. 24. 25.Rom 3:24Rom 3:25We are iuſtified freely by his bloud: (behold yee Romaniſts, there is no milke) and the Epheſians that we hauehave redemption Epheſ. 2. 13. Coloſſ. 1. 14.Eph 2:13Col 1:14through his bloud: (yet there is no milke) and the Collosſians, that he ſet vsus at peace tbrough the bloud of his croſſe not the milke of her paps: and the Hebrewes that not Hebrewes 9. 12.with any milke, but with his owne bloud he obtained eternall redemption for vsus: to conclude, 13. times at leaſt in his Epiſtles doth hee mention the bloud of Chriſt, to the ſame purpoſe, and with the ſame honour as afore, & not once did he ſo much as name our Ladies milke: ſurely either this was an intollerable omiſſion in Saint Paul, not once to name it, elſe, preſumptuous impiety in the Papiſts to match it with bloud of the ſon of God.

Then who is it, was it S^t. Peter whome you bragge to be the founder, nay the foundation of your Church to p. 46and head of your Herarchie? No, that bleſſed Apoſtle renounceth it, for hee proclaimeth to all the world, that wee are elected through the ſprinckling of the 1. Pet. 1, 2.1 Pet 1:2bloud of Ieſus Chriſt, heere is no milke: and as wee are 1. Pet. 1. 18.1 Pet 1:18elect and ſanctified, ſo redeemed alſo not with things corpuptible (therefore not with milke) but with the precious bloud of Ieſus Chriſt, Behold ye Ieſuits and bee aſhamed, Peter is all in Bloud, bloud, he knowes no milke.

There remaines but one (for S^t. Iames and S^t. Iude if they name not Chriſts bloud, I am much more ſure they name no milke) was it S^t. Iohn the beloued Diſciple, to whom Chriſt committed her, (as his mother, but not his Sauiour?) no verily, for he is plaine, that not the milke of the Virgin Mary, but the bloud of Ieſus Chriſt his ſonne clenſeth vsus from all our ſinnes: and that there are 1. Iohn 1. 71 John 1:7three which beares witneſſe on earth, the ſpirit & water & bloud: behold three witneſſes on earth of our ſanctification 1. John 5. 8.1 John 5:8and redemption, and of them bloud is one, but milke is none, yea water is, and yet milke is not: ſurely if the fathers of the ſociety of the inquiſition might bee Iudges, S^t Iohn were ſure to be cenſured to remember water, and forget milke. But ſee how S^t Iohn and the Ieſuites differ, they dare match and mixe her milke with his bloud, hee will neither mixe nor matchit ſo much as with the water, ſhewing that the very water iſſuing out of his precious ſide, was more of worth and value, then all her milke, euen that which fed the fleſh of Chriſt when he was an Infant: Nay, the Apoſtle hath Reuel. 1. 5.Rev 1:5nor yet done, but tels vsus that Chriſt loued vsus and waſhed vsus (not in his mothers milke, but) in his bloud: and that p. 47the Robes of the Saints are made white (euen white, & yet not in white milke, but) in the red Bloud of the Lambe: Reuel. 7. 14Rev 7:14See heere, if euer milke had beene apt it had been here, if euer it had beene ſeaſonable to hauehave named it, here had been the place: for what ſhould make white, milke or bloud? and yet the whiteneſſe that muſt cloath the Saints; muſt be dyed not in the milke of our Lady, but in the bloud of Ieſus Chriſt, if his beloued and bleſſed Apoſtle Iohn, nay if his owne holy word may be beleeued. If none of all theſe, was it then her ſelfe that preſcribed this portion and made this mixture? no aſſuredly: They ſay we diſhonor & diſgrace her, yet I dare venture euen my ſoule vponupon it, that her heart neuer cō ſented to ſuch a thought, as to match & mixe her milke with his bloud: for ſeeing the Angel ſaith ſhe was beloued Luk… 1. 2…Luke 1:2of God, I am ſure that no creature can be beloued of God, that durſt offer to match the beſt thing in him (if it were his very harts bloud) with the bloud of his ſon; no his ſoule would hate him, his wrath breake out vpō him & his vengeance purſue him to deſtruction. Farre therfore was ſhe from ſo vile a thought: nay, her ſoule reioyced L…ke 1. 47in him her Sauiour, ſo farre was ſhe from making her ſelfe in any part a Sauiour of her ſelfe: yea rather, if a Saint in heauen doth heare a blaſphemy on earth, then doubtleſſe that bleſſed ſoule of hers; that magnified her Sonne and reioyced in him as her Sauior, will neuer ceaſe to cry and call vponupon him, to reuenge ſo high impiety: which is ſo much more hainous, in as much as they make the mother the diſhonourer of the ſonne. And if her prayers bee as powerfull with him as their Doctrine p. 48teacheth, aſſuredly ſhe will net ceaſe to prouoke, his iuſtice againſt them, til ſhe hauehave laid their tottering kingdome flat on the earth, for erecting vp her as an Idoll againſt her ſon, and for mixing the vertue of her milke with the the merits of his precious bloud.

Thus then, if neither God the Father, nor Chriſt Ieſus, nor the Holy Ghoſt, nor Moſes, nor the Prophets, nor the Apoſtles, nor the bleſſed Virgin her ſelfe, did any of them preſcribe this portion? nor make this mixture: It followeth, that either the Diuell was the deuiſer of it, or elſe that they framed it out of their owne braines and therefore to be iudged Mountebankes, and ſpirituall deceiuers: who make ſhew to the world, they hauehave a confection of miraculous vertue, when indeed it is a perfect poyſon to all that take it: for if S^t. Paul ſay true, that if we ioyne circumciſion to Chriſt, Chriſt ſhal profit Galath. 5. 2.vsus nothing: then without all controuerſie, if we mixe the milke of a creature with the blood of the Mediator, that blood of his hath loſt the vertue, and ſhall profite vsus nothing: And thus the Church of Rome hath ſpunne a faire threed: ſhe will needes hauehave both the ſonne and the mother to be hers, in ſuch a manner, as ſhe hath loſt them both, and made them both her enemies, the mother to be her bitter accuſer, and the ſonne to bee her angry Iudge. But thus hath God in Iuſtice blinded her, that whereas for theſe 2. or 300. yeares paſt, ſhe came to this height of blaſphemous deuotion, as This is ordinary in many of their books eſpecially Bernar. de Buſ. to his mariale: and reuelationes Brige… & othersto truſt more the piety of the Mother, then the merrits of the ſonne, & often to appeale from him to her: Now ar laſt by this dealing they hauehave taken the direct p. 49courſe to turne her againſt them alſo, and to make her curſe and abhor them and their ſuperſtition, who dare make her name and her Milke to bee the diſho nourers of her Sonne, her Sauiour, and his precious bloud.

Thus we hauehave heard and ſeene the ſtrangeſt peece of Phyſicke, and moſt vnequall mixture that yet was euer heard of, The bloud of God, and milke of a woman are mixed to make a cordiall potion, But now what will this potion do, what is the operation of it, hearken to the Mountebancks proclamation, and he will tell you.

Thus he cries.

Vulnera reſtituent turpem vlceribus mendicum,

Teſta cui ſaniem reddere ſola poteſt:

Vbera reficient Iſmaelem ſitientem

Quem Sara non patitur, quem neque nutrit Agar,

Illa mihi ad Peſtem procul & procul expungendam

Iſta mihi ad long as eua litura febres.

That is:

Theſe wounds the ſores do clenſe and cure full well,

Which none can dreſſe but ſcrape them with a ſhell,

Theſe breſts the fainting Iſmael well would cheriſh,

Whom Sara would not, and Hagar could not nouriſh

The firſt from me expels all peſtilence,

The ſecond driues all lingring Feauers hence.

Now he tells vsus what his Phyſicke will doe, and that p. 50particularly in both his ſimples, the bloud and the milke: and as for the one of them that is the bloud and wounds of the Mediator, if hee had aſcribed much more vntounto them, he might hauehave paſt with praiſe (for vsus) for hee cannot ſufficiently extoll the merit & vertue of them, but as for the other, that is the milke of a woman, (tho it be the bleſſed virgin) or a confection of both, there he ſheweth himſelfe both impious in making ſuch a mixture, as alſo a vaine deceiuer, proclayming great and ſoueraigne power in that which is nothing worth; for I ſay againe, if it bee true that to him that ioyneth circumciſion to Chriſt, Chriſt is no Sauiour: then we dare boldly ſay: To him that ioyneth a creatures milke in equallity Galath. 5with Chriſts bloud, that bloud of Chriſt is of no vertue: for circumciſion is of the fathers, nay it was Gods owne ordination. But her milke is meerely apart (and no eſſentiall part) of her body which is a creature, and G…n. 17as for the mixture of it with his bloud, it is an impious deuice of prophane pollititians, not derogating from the dignity, but euen quite abolliſhing the glory of the mediator: then if his paſſion may not bee ioyned with circumciſion, may his bloud be mixdd with her milke? But what is that hee proclaymeth vulnera reſtituent, &c. Chriſts wounds wil reſtore & heale the ſpiritual ſores of a ſinful Lazar, we beleeue it will, they will do ſo & much more; yet for not his ſake that ſaith ſo, for wee know that deuils themſelues for a vantage would beare witnes Mat. 8Matt 8to Chriſt. But for his ſake that ſaid. He was wounded for our tranſgresſions, He was broken for our iniquities, the cha…iſement Eſay 53.Isa 53of our peace was vponupon Him, & with his Stripes are p. 51we healed: and for his owne ſake eſpecially, who ſaid it and did it, I lay downe my life for my ſheepe. Thus he hath ſaid well and truly of the wounds; but the wounds of Iohn 10.John 10Chriſt will not ſerue his turne: He therefore addeth.

Vbera reficient, &c.

The Pappes will quench and refreſh thirſty ſoules.

And will they ſo? who taught you this Diuinitie? will a creatures Paps quench and ſatisfie that ſoule that hungreth and thirſteth after righteouſneſſe? Say yee children of iniquity, hauehave you not read Eſay the Prophet, who tels vsus He was deſpiſed, He was afflicted, Hee was Eſay 53.Isa 53broken, He was plagued, and all for vsus: His ſtripes healed vsus, and not a word of her nor her Milke, but all of Him, his ſtripes and his wounds: what will yee ſay, wanted he knowledge of her worthineſſe? or deuotiō to her deſerts? Indeed the Papiſts hāue taught ſo informer times as ſ…ith thei… mariale.Can yee ſay the firſt without blaſpemy to God? or the ſecond without iniury to the Prophet? could it bee he knew not her who knew her ſonne? could hee foreſee him and not her? or could any ſuch miſtery be kept frō him who ſpake and wrote, as hee was inſpired by Gods ſpirit? and to conclude, was it not he that ſaith, Behold a Virgin ſhall conceiue and bring forth a ſonne, euen Emanuell Ieſus Chriſt? ſo that its plaine as the Prophet knew a Meſsias ſhould come and ſhould ſaue his people by diing for them; ſo alſo he foreſaw and knew he ſhould be borne of a virgin: If thē the Prophet had knowledge of her, dareye ſay he wanted due deuotion? and yet p. 52one of theſe you muſt ſay, and for want of one of theſe you muſt condemne him, who names none but Chriſt, or elſe your ſelues, who dare mixe her milke with his bloud.

But is this all? No,

Illa mihi ad peſtem—

Iſta mihi ad febres.—

One can heale ſpirituall peſtilence, the other ſpirituall Feuers; ſee what difference there is by their religion, betwixt her milke and his …loud: are not theſe men great and deuout honorers of Chriſt, and his ſuffering that can finde other helpes to heale their ſoules beſides his bloud? But if it be thus that both can heale ſo wel, how comes it to paſſe they hauehave ſo many ſick ſoules in Popery, euen ſick of all ſpirituall diſeaſes, eſpecially ſeeing by their owne doctrine and dayly practiſe, it is apparant they can neither want the one nor the other of theſe 2. ſimples: for firſt they ſay, they make Chriſts bloud eueryevery day, then they hauehave bloud at hand continually: If they ſay that the Laytie may not hauehave that, but only their Prieſts (who indeede drinke it vp all) yet then they may take their Ladies milke whereof (if themſelues ſay true) they hauehave ſo much in ſeuerall places▪ as ſome that liued 100. yeares agoe doe write, that Eraſinus and others hauehave ſpoken more plainely and fully then I doe.in thoſe dayes, it was more then a woman vponupon one child can giuegive out, though the child ſucked none at all: If that that is kept, and ſhewed and worſhipped in ſo many Cities of Italy, France, Spaine, Germany, bee not p. 53her milke, then where is the truth and honeſty of that Religion, ſo to deceiue the world? if it bee, then why are their ſoules ſo full of ſpirituall diſeaſes? why are they not healed, ſeeing this Ieſuite teacheth that it will heale as well as Chriſts bloud? as well as Chriſts bloud wil ſome ſay, why do you them that wrong? they are neuer ſo wicked to ſpeake ſuch blaſphemy, No? then iudge by that which followeth.

Ira vomit flammas fumat que 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.

That is,

Let Ire belch fire, and luſt like Aetna flame,

Chooſe either milke or blood, doth quench the ſame,

Let Enuies ruſt canker my heart about,

This milke, that bloud, either will fetch it out,

Or do vaine glorious paſſions ſtuffe me ſtill,

Either with milke or bloud the ſame Ile kill.

Heere iudge and ſpare not (without all partiallity,) whether that I ſaid be not true, that her milke will heale as well as Chriſts bloud, and this they affirme, not in generall tearmes but in plaine particulars: if, ſaith he, Anger ſwell, if Luſt inflame me, bloud will quench them & p. 54ſo will milke: are there two ſtronger pasſions, two more conquering corruptions, two more raging and raigning ſinnes then Anger and Luſt? yet euen theſe two are quenched & conquered by her milke as well as Chriſts bloud: hearken ye Children of the Romiſh Sinagogue, hearken I ſay what inſtruction your father giues you, heare I pray (but learne it not) a creatures milke will clenſe your Soules from ſin, as well as your Sauiours bloud: O ſpirit of error and blaſphemy, whether wilt thou goe? O Romiſh impiety, when wilt thou make an end? wilt thou not ceaſe till thou haſt puld downe the fire of Gods fury, from heauen vponupon thee? O Babilon we would hauehave healed thee, but thou wilt not be healed, Io: 51. 9.for who can heale him that will needes kill himſelfe? ſo who can heale thee, whoſe blaſphemy hath wounded & yet benummed thy heart, gone ouer thy head & is aſcended vp to heauen, & in the preſence of God crieth vengeance vponupon thee; & as for you ſeduced ſoules (my deare coūtry-men) you who are deceiued with ſhewes of holineſſe and deuotion, behold heere a peece of Popiſh holineſſe, and of the doctrine of their deuotion, that the ſinnes of the ſoule are clenſed and taken away as well by a creatures milke as by Chriſt his bloud! is this the catholike Doctrine they brag ſo much of? is this the catholike Church that teacheth ſuch diuinity? is this the chaire of S^t. Peter, & the ſeate that cannot erre? If it be ſo, then what didſt thou meane thou S^t. Iohn Euangeliſt, to teach that it was Ieſus Chriſt that faithfull witneſſe, Reuel. 1. 5Rev 1:5that firſt begotten from the dead, & that Prince of the Kings of the earth (euen hee, and not any creature) who p. 55hath loued vsus and waſhed vsus from our ſins in his bloud: ſure either muſt you recant this Doctrine, els they that boaſt themſelues to be… ſucceſſors of thy brother Peter may be aſhamed of theirs, who tell vsus that our ſinnes are waſht away in her milk as wel as by his bloud: and you that are the dutifull and deuoted children of that Romiſh ſeate, be Iudges euen your ſelues in this caſe, what can be ſaid heereunto: how can it ſtand with ſcripture, or with the tenor of true catholike faith? or how can it any way be defended that a creatures milke can quench the fire of ſinne in the ſoule as well as Chriſt his bloud?

Can ye ſay that heere is onelyonly aſcribed to her and her milke, a deriued vertue from another, and that the originall and fundamentall power, is onelyonly and wholy in Chriſt and his bloud? if it were ſo, it were leſſe euill (though Chriſt Ieſus may not, nor will not beſtow the prerogatiues of his Mediatorſhip on any creature) but looke and weigh ouer the words again and againe, expound them with any fauour that the words may beare, and you ſhall not ſee the leaſt difference.

Suffocare queo Sanguine Lacte queo,

Detergere queo Lacte Cruore queo.

If Luſt burne, and Anger boyle, Enuy fret, vaineglory ſwell, I can helpe it with bloud, ſo can I with with milk…: I can helpe it with milke, ſo can I with bloud: there can be no greater equality made betwixt any two things in the world, then heere they make betwixt this Bloud and Milke.

p. 56Can it be ſaid that the Author is a Poet, and ſaid thus but to make vp the Verſe, which otherwiſe would not hauehave falne ſo fitly? ſurely no, for a yong verſiſier can ſoone ſhew how the verſes might hauehave run aſwell as they doe, if hee had not purpoſely laboured to ſort his verſe to his matter, and not the matter to his verſe:

For thus he might hauehave ſaid,

Detergere queo ſanguine Chriſte tuo.

with very little altoration.

And ſo of the reſt: but hee as truly endeuoured to magnifie the milke as the bloud, and therefore without any neceſſity of the Verſe, gives the ſame power, place, & preheminence, in eueryevery reſpect to the milke as to the bloud: but had he beene as ſound and ſincere a Chriſtian as he is a good Poet, hee might in as good verſes hauehave giuen all the honour to Chriſt as he deſerueth. Therefore (my deare country-men) bee no longer ſeduced by a Religion ſo fraught with Atheiſme, blaſphemie & impiety: doe but looke into the Scriptures, Counſels, or Fathers: yea aske the honeſteſt & learnedſt of your owne Religion, (or any except Ieſuits or ſuch other like them, who frame a religion to their owne purpoſes.)

If this be tollerable Diuinity that the milke of the Virgin doth clenſe mans ſoule from ſin as well as Chriſt his bloud.

If it bee not Diuinity but Blaſphemy, no Chriſtian Doctrine but impiety, and yet ſuffered, yet approued p. 57in the Romane Church, both by doctrine and practice; then returne to that truth and holy Religion, which out of Gods word, and according to the pureſt antiquity is eſtabliſhed amongſt vsus: and with heart and voice ioyne with vsus to imbrace and ſay Amen, to that holy doctrine of bleſſed S^t. Iohn, who ſaith it is Ieſus Chriſt Reuel. 1, 56.Rev 1:56that loued vsus, and waſhed vsus from our ſins in his own bloud to him be glory for euer and euer, Amen.

This was his Religion, this is ours: oh that it were yours alſo! he ſucked this diuinity out of that bleſſed breſt of Gods Sonne, whereon he leaned: and if hee had I…h. 13. 23.ſucked thence this diuinity of the Ieſuites, that the virgin Mary waſhed vsus from our ſinnes by her milke, ſurely he would neuer hauehave concealed it from vsus, nor hauehave depriued her of the honour, nor vsus of the comfort that thereby might accrew both to her and vsus: for he was her ſonne by her owne adoption, yea her Sonne by the gift and nomination of her ſonne and Sauiour, yea her Sonne in louelove, duty, and all reſpectiueneſſe could hee then, or would he in any ſort obſcure her due glory? would he giuegive too much to her ſonne, and too little to her? would he giuegive all that to her ſonne, which in part was hers? can this, may this, or dare this be immagined by any Ieſuit? If not, then how dare they extend their deuotion beyond his, & aſcribe that to her which he neuer did, yea that to her, which he appropriates to Ieſus Chriſt.

If they thinke that Peter had more deuotion then Iohn, hearken then what he ſaith: Ieſus Chriſt his owne 1. Pet. 2. 24.1 Pet 2:24ſelfe bare our ſinnes in his body on the tree: let the words be p. 58Pondered, Ieſus Chriſt ſaith hee bare our ſinnes: true (ſay they) but ſo did the Virgin Mary alſo, No (ſaith Peter he himſelfe▪ his owne ſelfe bare them▪ yea in his body. he bare them in his body: (ſay they) that is true, but hee beares them in his myſticall body, in his members, much more therefore in his mother, which is more then many members of his body: nay, ſaith S^t. Peter, hee bare our ſinnes his owne ſelfe in his body: but what body? euen that body that was on the Tree: therefore if S^t. Peter preach true diuinity, then is this doctrine of your teacher hainous blaſphemy.

All that may bee imagined for their defence at the beſt is this, that all this is but poeticall, & hyperbolicall, or proceedes from the paſſion & height of deuotion: but that in truth and earneſt he aſcribes all to Chriſt, & to his bloud, makes his prayers to him, and puts the confidence of his heart in him alone: but leaſt any man ſhould hauehave the leaſt ſuſpition of him this way, or thinke ſo good a thought of him, he deales yet more plainely and to preuenr all ſuch thoughts and obiections, he makes his prayer both to the Moth…r and the Sonne, without any difference in the world, to the one for her milke, to the other for his bloud: for thus hee ſaith.

Ergo parens et nati meis adverti…e votis,

Lac peto depereo ſanguinem vt rumque volo.

That is:

Mother and Sonne giuegive eare to what I craue,

I beg this milke, that bloud and both would hauehave.

p. 59Heere is plaine dealing, it is not the Sonne and his bloud that will ſerue his turne hee muſt alſo hauehave the Mother and her milke, is not this good catholike doctrine and deuotion? but further is not this ſtrange to ſee how he marſhalls them in the order of his iudgement and affection? he prayeth to the mother and the ſonne: but firſt to the mother, hee will hauehave both milke and bloud, but firſt milke: thus Mary hath the precedence of Chriſt, and her milke of his bloud: But you will ſay it is not that hee ſo eſteemes them in his iudgement, but only for the neceſſity of of the verſe: the anſwere is that a grammer ſcholler, can ſoone ſhew how the verſe is as good, and giuegive Chriſt his precedence, as it is doing him this wrong:

Ergo Nate parenſque meis aduertite votis.

But he ſtill keeping Chriſt in wardſhip and vnderunder age, held it not fit that he ſhould hauehave the place before his Mother onelyonly, and therefore without all neceſſity euen wittingly and wilfully, he puts Chriſt in the ſecond place. But now let vsus haſten to an end of this (if it be not endleſſe and bottomleſſe) impiety.

VponUpon theſe fearefull premiſes thus he proceedes.

Paruule maternis medius qui ludis in vluis

Et tua iam comples vbera, iam vacuas:

Quid me reſpectas obliqua tuentibus hirquis,

Roboris in Coelum pilhabet inuidia.

p. 60Saepe quidem dixti, noxis offenſus iniquis,

Tune me as mammas, Improbe tune me as?

Nolo tuas ô nolo tuas puer auree mammas:

Non ſunt tam duri, tam grauis or is homo:

Sed tantum lateris pluat vnica & vnica ſtilla:

Et ſaltem a dextrae vulnere gutta pluat.

Se nihil è dextra vis impluere, implue laeu…:

Si nihil è laeua, de pede ſanguis eat.

Si tibi non placio vulnus mihi vulnera danto

Mercedem danto vulnera, ſi placeo.

That is,

Youngling that in thy mothers armes art playing,

Sucking her breſts ſometimes, and ſometimes ſtaying,

Why doſt thou view me with that looke of ſcorne,

Its forceleſſe Enuy that gainſt thee is borne.

Oft haſt thou ſaid, being angry at my ſinne,

Dareſt thou deſire the teates my foode lies in?

I will not, oh I dare not (Noble child)

Duty from me is not ſo far exild:

But one, euen one poore drop I doe 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,

Doſt thou diſlike me? let thy wounds me wound,

But pay my due, if I in grace be found.

Now from blaſphemy he proceedes to plaine Atheiſme, not fearing to expoſe the greateſt myſteries of p. 61Chriſtian faith, and euen our bleſſed Sauiour himſelfe, to the rediculous & ſcornefull contempt of prophane men: Speaking vntounto Chriſt, God c…aequall with the father, and whoſe very humanity raineth now in glory at Gods right hand, as to a ſeely Infant in his mothers armes: and to him whoſe very humanity is fedde with the glorious preſence and 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 vsus 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 S^t. Paul was much to blame to teach vsus, that euen the man Ieſus Chriſt, after he had Heb. 10. 12Heb 10:12offred 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 vsus. Heb. 7. 25.Heb 7:25Interceſſion! to whom? not to her in whoſe armes p. 62they will make him play, but to him, at whoſe right hand he ſitteth for euermore.

And much more to blame S^t. Peter, who (not foreſeeing, it ſeemes what doctrine his pretended ſucceſſor would teach after him) teacheth vsus that Ieſus Chriſt is at Gods right hand, gone into heauē ▪ to whom Angels, powers 1. Pet. 3. 22.1 Pet 3:22and 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. 23Heb 7:28Heb 1:23of 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: p. 63for 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 onelyonly himſelfe? alas what will this Religon of Rome do at laſt? the word of God and Sacraments and other his holy ordinances they hauehave prophaned, the officer of the Mediator hauehave 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 vponupon the beaſt full of names of blaſphemy Reuel. 17, 3.Rev 17:3ariſe Lord, mainetaine thine owne cauſe, deliuer thy holy Name from that pollution, and thy Religion from that contempt which they bring vponupon 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.

p. 65Out of all this followeth a concluſion of good vſe: It hath beene often obiected to the Romiſh Church, that they hauehave 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 vponupon 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 vsus ſee what is that he ſaith to this child Ieſus.

p. 66Quid me reſpectas, &c.

Why (ſaith he) doeſt thou frowne on me (thou prety child) art thou angry with me for deſiring thy milke? doeſt thou ch…d me that I dare preſume to aske the milke of thy mothers teates? this is all the cauſe hee layeth of Chriſt his anger, what ſhould a man ſay to this? what would a Iew ſay, what will an Atheiſt thinke of it? ſurely they will deride and laugh at that Religion that allowes it, if our Chriſt bee ſuch a one as is angry at ſuch a cauſe: But ſay I pray thee thou Romiſh Ieſuite, (thou wanteſt neither wit nor learning to giuegive anſwere) ſpeakeſt thou in ieſt or earneſt? if in Ieſt, then, knoweſt thou with whom thou ieſteſt? conſidereſt thou that it is Ieſus of Nazareth, the great one, the holy one of God, of whoſe kingdome there ſhall be no end, hee that is the brightnes of Gods glory & the engrauen forme of his perſon, he at whoſe remembrance the diuels tremble, and to whom all knees bow in heauen, earth, and hell, and dareſt thou exerciſe thy wit, and whet thy ſtile, & practiſe thy poeticall vaine vponupon him? and vntounto him that now hauing conquered ſinne, death, and hel? ſitteth now at the right hand of Maieſty, in the higheſt places? dareſt thou preſent ſuch a Petition as this? O pretty child doe not enuy mee that I ſhould touch thy mothers paps, with which I perceiue thou wilt ſuffer none to play but thy ſelfe: oh be not angry that I long for that which is thine, namly for the milk of thy mothers teates; didſt thou euer find in Scriptures or ſound antiquity, that any holy man did euer conceiue of him, or ſpeake to him on this faſhion? no for its rather a ſporting ſpeech …it to be ſpoken to a playing child, then a ſalutation ſit p. 67to be tendered to the Son of God and Sauiour of the world.

But if thou ſay thou ſpeakeſt in earneſt according to the truth of Religion, and ſoundneſſe of diuinity, then tell me I pray thee in earneſt, is this any part of chriſtian faith, or is it catholike deuinity, that Chriſt Ieſus is offended with that man that ſhall deſire to touch the Virgin Maries paps, or to taſte of her milke (not in this regard that its a thing not poſſible, and therefore indeede not to be wiſhed by a Chriſtian, but) becauſe they be peculiarly & propperly his paps and his milke, ſtill as they were when hee was an Infant? If this bee Romiſh diuinity, alas for the ſheep that are fed in ſuch paſtures, and …ild with ſuch doctrine: for this is fundamētally both falſe & impious, falſe, for if it be true that the holy ſcriptures teach, that Ieſus Chriſt is now no more to be knowne nor conceiued of according to the fleſh, that is as a meere and mortall man, but as a glorified Man, a ſpirituall conquerour of his enemies, and ſpirituall head of his Church: If this I ſay be true, that hee is no longer, to be knowne as a man, as hee was vponupon earth, then it is falſe that he is ſtill to bee conceiued of and ſpoken vntounto as a playing child: Beſides it is impious and irreligious, and a ſtep to Atheiſme to imagine that Chriſt our God & Sauior, is offended for ſuch an imaginary toy as this is, to touch his mothers paps, or to deſire her milke: & what enemies of our religiō would not loudly laugh at this our Chriſt whom we ſo magnifie, that we make him the reſt and comfort of our ſoules, to be… ſuch a one as hee is heere deſcribed? p. 68namely one that chides him that dare touch his mothers paps, for ſo ſaith the verſe:

Tune meas Mammas improbe tune meas?

That is,

Dareſt thou deſire the teates, my foode lies in?

Alas, how ſhall the mouthes of Turkes and Iewes be ſtopped from blaſpheming, and ſaying: Is this your Chriſt? is this the glory of Chriſtianity? Is this he whom you make a God? are theſe the ſins he is offended withall? Surely no wayes can ſuch and fowler blaſphemies bee preuented, but that the Chriſtian world publikely renounce, condemne, and curſe, this damned doctrine, as being the priuate and impious blaſphemy of the Machiuillian Ieſuits, but not the Catholike doctrine of Chriſtianity: For we cannot deny but there is a generation of vipers, bred of the corruption and putrifaction of an old and ſinfull world; calling themſelues Ieſuites, or Prieſts of the ſociety of Ieſus: who as they come neereſt to God in their mouthes; ſo are they in their hearts (if their courſes can diſcouer them) the furtheſt from him. With theſe fellowes it may bee it is a doctrine or a peece of deuotion, that its a great ſin for a man to deſire from Ieſus ſome of his mothers milk: but if they be asked who made this a ſin, they muſt anſwere, themſelues: if what law? euen their owne fancies: But as for the catholike and chriſtian Church, ſhe doth renounce it.

p. 69But to proceede, is it not ſtrange that a witty and learned Ieſuite, ſhould frame ſuch a ſpeech as this vntounto Ieſus Chriſt, for thus to begin, Oh bleſſed Child why art thou angry at me, and offended with me? oft haſt thou ſaid to me being angry at my ſins, &c. would put a man in hope that ſome great matter followed: for vponupon ſo good a beginning, would not a man preſume that ſome good confeſſion of ſinnes ſhould follow? as this, I muſt confeſſe O Lord I hauehave ſinned in ignorance, in ſelfe louelove in ſecurity, in hardneſſe of heart, in incontinency, in mallice, in hatred, in couetouſneſſe in omiſ…ion of my duties in commiſsion of euill, &c. for theſe O Lord, and for any of theſe, thou mighteſt ſay vntounto mee, thou miſerable wretch, how dareſt thou thus pollute my name, and as farre as in thee lyeth, crucifie me againe by theſe thy ſins? how dareſt thou duſt and aſhes, thus vilifie my eternall Law, the curſe whereof thou haſt hereby incurred? how dareſt thou beare my Name, or looke mee in the face, whom thou haſt thus prouoked?See Watſon the Prieſt his iudgement of the Ieſuit often in his Quidlibets. Coſterus in Euchiridio: cap de …aleba…u ſacerd. Sacerdos ſi forn…catur aut demi concubinam foueat tamet ſi grau… ſacriligio ſe obitringet Grau…us tamen peccat ſi mali… monitum contrahat.

Oh that our eares might hauehave heard a Ieſuite ſaying thus, and then in reaſon a man would hauehave expected ſome good concluſion from ſuch a beginning. But why ſhould we looke for either reaſon or religion from a Ieſuit, (if that be true which their brother Watſon the prieſt hath written of them.) To hauehave ſuppoſed Chriſt to be angry with him for breaking the Morrall Law had beene good diuinity, and no poeticall immagination, but theſe holy Fathers hauehave no ſuch faults: nay ſee how innocent Lambes the Ieſuits be, that when Chriſt is moſt angry with a Ieſuit, and rebukes him for ſinne, p. 70he hath none to lay to his charge, nor finde any whereof This is alſo deſended both by Gretſer the Ieſuit in his hiſtoria ord. Ieſ. and by Ignatius armandus the Ieſuit, in his Epiſtles to Cha…er: vid. Ep. Ieſuiticas. for the points af ſwearing & holy dayes, ſee Tollet in his inſtructio ſacerdotum: & Azorius in his inſtitutiones morales. Sixtus 5. made that a ſaint at King I hilips requeſt for recompenc… (expreſly) of his inuaſion …f England in 88.he is guilty, but a little holy preſumption, or rather height of ardent deuotion, that hee dare touch the Paps, and beg the milke of the virgin Mary: O fearefull preſumption, O carnall ſelfeloue, O helliſh pride, and well beſeeming the Ieſuiticall broode! is not this the generation that praiſeth it ſelfe, and (as Salomon ſaith) is good in his owne eyes? But ſay in earneſt, is this all the fault that thou thinkeſt Chriſt can find with thee? then belike there is either no breaches at all of the morrall Law, amongſt Ieſuits, or elſe the breaches of Gods Law, are leſſe ſinnes amongſt them, then are the breaches of their owne deuiſes, and well may it bee ſo: for he was a Ieſuit who taught that a Prieſt ſinneth leſſe if he kept a whore, or lye with another mans wife▪ then if hee marry a wife of his owne, I ſay he was a Ieſuite that wrote it, and he was a Ieſuit that defended it.

Againe, they teach that its a leſſe ſinne to ſweare in common talke by the holy name of God, then it is to eate an egge in lent: for the latter ſay they is a mortal ſin, the firſt is but a veniall. Againe, that hee ſins no more that workes vponupon the holy Saboath day then hee that workes vponupon the feaſt day of S^t. Didace the Spaniard whom Sixtus made a Saint, not yet 20. yeares agoe: they who…e doctrines theſe & ſuch others bee, no maruell tho they hold that the breach of of a duty of their owne deuiſing, is a greater ſinne, then the breach of the morrall Law: for ſo muſt hee hold that wrote this, or elſe that Chriſt can find no greater fault in him, but that he durſt beg his mothers milke: or elſe that p. 71Chriſt would paſſe by all other faults in compariſon of that, let him chuſe which of the three doth pleaſe him beſt, for one he muſt needs take, or elſe confeſſe that all this while he is but in ieſt.

I would leaue this point, but that my louelove to you (my deare country-men, the Papiſts of England) prouokes me to one word more, to you and for your ſakes.

Conſider I pray you what theſe men are, who bee the Fathers and founders, at leaſt the guiders and gouernors of your faith: A generation that knowes no euill by it ſelfe, but this that (I dare ſtand to) is no euill at all, but of their owne making, a generation againſt whom Chriſt hath nothing but this ridiculous allegation which you hauehave heard of: which if it bee true, as they are a ſociety of all the world to be honoured, ſo being falſe, they are a broode of Hyppocrites, of all the world to bee deteſted: Then ſee how, you are dayly bewitched by their inchantments, and carried vp and downe as they pleaſe to leade you: but conſider I pray you what wil not thoſe men ſay of themſelues to you in priuate, which ſpeake thus inſolently of themſelues in publike? what meruailous, miraculous, and incredible things wil not theſe fellowes buz into the eares of their Nouices (whome they indeauour to binde Prentiſes to their Belzebub?) who offer to publiſh to the eyes and cenſure of all the world, that Chriſt layeth nothing to their charge vnleſſe it be an extremity of deuotion, to his bleſſed mother: O beloued countrymen, be not ſeduced by ſuch impoſtors! let not ſuch vipers eate your hearts; but diſcouer the Hypocrites and ſend them home vnmasked to Hell where they p. 72were hatched, for they that dare thus dally with our Sauiour, no maruell tho they be ſo bold with your ſoules and conſciences, your children and your eſtates and all that belongs to you.

Now to goe forward, hee hath told vsus the great quarrell that Chriſt hath to him, and the hideous fault for which he chides him, that hee offers to touch his mothers teates, and will needes hauehave ſome of her milke: but now let vsus ſee what he anſwers and how he defends himſelfe.

Nolo tuas ô nolo tuas puer auree mamas.

I will not, oh I dare not, golden child:

Duty from me is not ſo farre exild:

But one euen one poore drop I do implore.

From thy right hand or ſide, I aske no more.

To a ſtrange accuſation, heere is a more ſtrange anſwer: for now the tide of his blaſphemy is euen at at the higheſt: the quarrell hee ſuppoſed, Chriſt to hauehave againſt him, was that hee durſt preſume to touch his mothers paps, or deſire to taſte of her milke: a fearefull ſinne doubtleſſe, yet neither forbidden in the Law nor the Goſpell; but a ſinne of the Popes making. But what is his anſwere hereunto? hee plainely pleads not guilty, alledging for himſelfe, that he is not ſo bold, ſo rude, ſo preſumptuous, as to dare to entertaine any ſuch thought, or attempt any ſuch thing, as to touch her ſacred paps, or to drinke of that p. 73glorious milke: no his ambition reacheth not ſo high, he onelyonly prayeth to hauehave part of his wounds and bloud, that he deſireth as being a thing of an inferiour nature and not comparable to the other.

O miſerable times of ours, that we ſhould liue to ſee that any mans heart ſhould conceiue▪ any mans tongue vtter, eſpecially any mans penne ſhould publiſh ſuch horrible blaſphemy againſt the bloud and perſon of our Sauiour! what, muſt the Virgin Mary bee firſt compared, afterward equalled, and is not that enough vnles now ſhe be preferred before, and aduanced aboue Chriſt? is his bloud inferiour to her milke? and is it leſſe preſumption to bee bold with Chriſt then her? whither will Romiſh religion go at the laſt, that already comes to this?

But to come to a more particular conſideration of the words: the anſwere that here the Ieſuites makes, containes apparantly both abſurdity and impiety, and both in the higeſt degree: The abſurdity appeares in his euident contradiction of himſelfe; for now, as tho he had either forgotten or cared not what he ſaid afore he denyeth that which before he ſpake almoſt in eueryevery verſe: dare you not now touch her Paps, nor taſte her milke? then who was it that afore ſaid: I am doubtfull whether to take paps or ſide, milke or bloud: If I looke at the Paps, I long for milke: if at the Wounds, I would hauehave bloud: ſeeing therfore both are ſo good, I will hauehave both: I will catch the milke with my right hand, the bloud with the left. Didſt thou this euen now, and now ſaiſt thou dare not touch it? Nay, was it not thou that ſaidſt I will mingle the milke p. 74of the mother with the bloud of the Sonne, and ſo make a ſouerainge cōpound to heale my ſoule, and now dareſt thou not touch the milke nor paps? was it not thy mouth that ſaid, if Anger, Luſt, or any ſinne vexe my ſoule, bloud will helpe it, and ſo will milke: therefore Mother and Sonne heere my requeſt, I muſt hauehave milke, I will hauehave bloud, I will hauehave both? and doſt thou now ſay, Oh I will hauehave bloud indeede, but I dare not deſire milke? was it then deuotion to take it, and taſte it, and drinke it, and mingle it with Chriſts bloud, and apply it to the ſoule, and is it now preſumption to deſire it? can one mouth ſend out ſuch groſe contradictions? but let it paſſe, for no abſurdity nor contradiction can bee ſo vile as ſhould euer hauehave moued mee to hauehave ſet Pen to paper at this time, (for they are ſufficiently diſcouered already in theſe and other points,) but when diſhonor and blaſphemy is offred to the bloud & perſon of Ieſus Chriſt, how can a chriſtian hold his peace? for if that be true which the learned father ſaith, that in accuſation of hereſie …iero…im:he would hauehave no man patient, whereas hereſie is but the ſhame & hurt of the man that holds it? then ſure in the caſe of blaſphemy and impiety, touching the very crowne, and ſtriking at the head of Ieſus Chriſt our Lord and redeemer, who can be patient, who can but ſpeak? neither thinke that heerein I challenge ought to my ſelfe aboue my brethren, but knowe contrarywiſe, that though I onelyonly write, who firſt, or with the firſt diſcouered it, yet ſpeake I, and write I in the perſon of many millions more, who all with one heart and voyce deteſt his Romiſh impiety.

p. 75The impiety that bewrayes it ſelfe in this anſwere is ſuch as goeth beyond all wee yet heard, and wherein it ſeemes the blaſphemer thought to exceede himſelfe: that we may the better diſcouer it marke the current of his ſpeech: O Chriſt (ſaith he) oft haſt thou being prouoked with my ſin, rebuked me and ſaid: dareſt thou ſinful wretch preſume to touch my teates or medle with the milk that feeds me? he anſwereth, oh no bleſſed child I dare not, nor I will not ſo farre preſume, I neuer was ſo rude, nor ſo vnciuill, as to imagine that I might touch thoſe precious Paps, or taſte the bleſſed milk of thy mother: I only beg a litle of thine owne bloud, from thy ſide, thy hand or foote: that ſhall content me: what is this we heare? you are content to hauehave Chriſts Bloud, but as for the virgin Maries milk thou dareſt not deſire it what: is her milk more precious, more dainty, more ſacred then the bloud of the Mediatour? Yee heauens be aſtonied at this, and all yee creatures of God (in your kinds) renounce and deteſt this haynous blaſphemy. And you (my poore countrymen) that are the deuoted children of th…t Church, behold heere a peece of Popiſh diuinity a…d deuotion, a creatures milk is of more eſteeme then Chriſt his bloud: a chriſtiā by the power of his ordinary ſauing faith may bee partaker of the benefit of Chriſts bloud, but not of the bleſſed milke of our Lady. The bloud he may boldly challenge, the milke he ſcarce may name: in the bloud, he may diue and waſh his ſoule, the milke he may not preſume to touch: Oh new diuinity, fo… merly it ſeemed ſtrange that her milke was but compared to his bloud, but when after it was made equall to it, and mingled with it, and held as fit to heale the p. 76ſoule as it that ſeemed incredible, till wee ſaw it: then what is this that now wee heare, that her milke is not only comparable nay equall but euen more precious, more ſacred, more excellent then the bloud of Ieſus Chriſt: Oh miſerable Religion of Popery! whether wilt thou draw thy deceiued children in the end? what will become of thee and thy followers? If the diuels confeſſed that Ieſus of Nazareth was the Chriſt of God, that is the onelyonly Sauiour of the world, and the only annointed of God, to be the mediator, and yet for all this are Diuels ſtill and no better: then what are they and what a religion is that, which makes his bloud no… ſo good, ſo vertuous, ſo ſoueraigne, ſo precious as her milke, and ſo by conſequent will neither let him bee the onelyonly nor the principall Sauiour. Now the ſame glorious God and Sauiour Ieſus Chriſt, whoſe merrits are debaced, whoſe perſon diſhonoured, and whoſe bloud little better then troden vnderunder foote, either conuert in mercy, or in iuſtice confound all that ſhall conſent, defend or giuegive countenance to ſo fearefull a blaſphemy: and the ſame God giuegive you grace poore ſeduced Engliſh men, to relinquiſh that Religion, which is the Mother of ſuch monſters as vponupon this theater of the Ieſuits, are preſented vntounto you: and eſpecially to deteſt that Ieſuiticall Sect, whoſe honour it is to diſhonour Ieſus Chriſt, and who bring vponupon the great Theater of their honor, the bloud of Ieſus, ſo diſhonoured, as it yet neuer was by any ſect or profeſſion, Turke or Iewe, Atheiſt, or Heretike, diuell or man, ſince the world began.

But let vsus ſee what remaineth.

p. 77Saepe mihi Babilon patera propina & auro

Ingeminatque me is aurib us, euge, bibe,

Non faciam, vel ſi Coelum miſcebitur Orco

Non faciam, meretrix impia, non faciam

O ſitio tamen, ô vocem ſit is inter cludit:

Nate cruore ſitem comprime, lacte parens.

Oft times doth Babilon in gold me proffer,

Delicious drinke and wooes me to her offer:

No, no, though heauen & hell ſhould meete, Ile none,

Ile none vngracious ſtrumpet, hence be gone:

But ali I thirſt, a drought my breſt doth ſmother,

Quench me with bloud ſweet Son, with milk good Mother.

After the diſcourſe imagined (as we heard before) to be betwixt Chriſt and him, containing Chriſts accuſation, and his defence touching the high preſumption of being as bold with his mothers milke as his bloud: now ſodaainely he turnes himſelfe from Chriſt to Babilon and ſuppoſeth that Babilon that ſpirituall ſtrumpet allures him to her vnlawfull luſts and vild Idolatries, and that her temptations hauehave beene both frequent & forcible. And ſurely herein we eaſily beleeue him: for what is ſpiritual Babilon but the kingdom of ſin & Satan, of impiety, Idolatry, blaſphemy, ſuperſtition, prophanes: and where is that as in Popery, and where to bee found ſo fully as in the bowels of the Popiſh ſtate, whom they well know all the world either clearely condemnes, or at leaſt iuſtly ſuſpects to be that ſpirituall p. 78Babilon ſo fearefully accuſed and condemned in the Reuelation. For what City is ſo notoriouſly knowne to ſtand vponupon the notable & famous hills as Rome is? what City in all the world did raigne ouer all the Kings of the earth, then when S^t. Iohn wrote, but only Rome? and the Text ſaith (as plainely as can bee) that the woman, the great Whore of Babilon the mother of fornicatiōs, is the great Reuel.City that raigneth ouer the Kings of the earth: and laſtly there is no place, perſon, ſtate, nor power, 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.

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 p. 79they loſe all if they loſe this, and yet the Pope cannot hold it, but withall hee muſt hauehave 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 o… 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.

Thus its cleere, that as the Pope will needs be Gods generall Vicar on earth, ſo hee cannot hauehave 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 hauehave not reformed it, the Pope that now is, Paul the 5. hath ſuffered p. 80one of his owne creatures in a Booke dedicated Tuccij Tuccij patritij luc…nſis & protonet Apoſtol: comment in cant. …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 hauehave none: it is well ſayd. Oh that you would doe as well, that is the worſt we wiſh you Ieſuits, though you wiſh vsus 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 hauehave grace to perform that which here thou promiſeſt. p. 81No no, though heauen and hell ſhould meete Ile none, Ile none vngracious ſtrumpet get thee gone.

Well then, if he will hauehave none of Babilons dainties what wil he hauehave? for he ſaith he thirſteth, and muſt hauehave 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 hauehave bloud, he muſt hauehave 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.Matt 5a 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 vsus 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.

p. 82That 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 …ayd is, that he muſt hauehave 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 a mediator to his mother: what will it come to in the end?

And heere obſerue, that as euer heeretofore when there was any honour in precedence, the mother had the firſt place: ſo now when it is a burden and a duty, the ſonne muſt hauehave it, but not till then, for ſo now hee ſaith.

Say to thy mother ſee thy brothers thirſt,

Mother your milke will eaſe him at the firſt.

p. 83Firſt indeed hee intreates the Son and then the Mother: but what intreates he him? to be a meanes: to whom? to his Mother▪ for what? for her milke: ſo that vponupon the matter, her Milke is it that is firſt in his thoughts, its that hee longs for principally, and Chriſt Ieſus ſhall be preferred to goe a meſſage to his mother and to intreate for him, …hat hee may hauehave it: as tho he had ſaid, O Ieſus my ſoule ſo thirſts for milke, that I cannot be without it: now becauſe thou haſt rebuked me for my preſumption, in offering to take it as boldly as thy bloud: I hauehave therefore no other way but to intreate thee to bee a meanes to thy mother, that ſo by thy mediation and her mercy I may obtaine it, therefore I beſeech thee Ieſus ſay to thy mother, &c.

Is not Chriſt honoured and well aduanced by Popery that makes him mediator to a woman for her milke, and for the benefits and merits of it, and that for ſuch a one as will not be content with the benefits and merits of his owne bloud ſhedding: But behold good Reader ſeriouſly what diuinity heere is! A Chriſtian man in his deuotion may (ſaith this Ieſuite) deſire Ieſus Chriſt to go intreate his mother for him, & to compaline that his poore brothers ſoule thirſteth, deſiring her to quench and comfort him with her milke: what is this we heare? Is Chriſt a mediator to a creature? and for ſomething in that creature to quench the ſpirituall thirſt of the ſoule? If this be true, then what meant Chriſt to ſay, Come vntounto mee all that bee weary, and I will eaſe you: for if hee ſend p. 84Mat 11Matt 11them that be thirſty and weary to his mother to bee eaſed, ſurely in that word, Chriſt either ſpake too much of himſelfe, or too little of his Mother.

If Chriſt held that they might come onelyonly to himſelfe, then it appeares the Ieſuits Religion and his bee contrary: if he knew that they might come to her, as well as him, or to her by him, then what meant hee to ſay Come vntounto me, and not rather Come vntounto her or vntounto me▪ what can they, what dare they ſay? was hee vndutifull to his mother? or enuied hee her dignity, or forgot he her when he thus ſpake? or was hee ſwayed with too much ſelfe-louelove? If none of theſe without blaſphemy may be imagined, then what may be ſaid, that there were any ſuch thing due to her, and hee knew it not? If this alſo be impoſſible, then there remaines but one, that he named himſelfe, but excluded not his mother, he bids come to him, and forbids not to come to her: I anſwere, firſt heere he bids vsus come to himſelfe, let them ſhew where he bids vsus goe to her, if he no where bid it, it is as good as forbidden: aga…ne, hee that in one caſe of truth ſaid, I and my Father are one, would not Iohn 10. 30.John 10:30hauehave ſpared in this caſe if it had been true, to hauehave ſayd I and my mother are one, and he who out of his holy humility, and knowing the difference of the fathers deity of his owne humanity, freely confeſſed my father is Iohn. 14.John 14greater then I, would neuer hauehave ſcorned (if it had been true) to hauehave acknowledged, my mother is as great as I: whereas contrariwiſe, leauing ou… her and all creatures in the world, he ſaith directly, Come vntounto me: And whereas he came to fulfill all righteouſnes: and the fift p. 85Mat. 3. 15.Matt 3:15commaundement wee know commands as well reuerence to Parents, as obedience: therefore doubtleſſe he who went home ſaith the text and was obedient to them, Luk. 2. ….Luke 2would alſo moſt readily hauehave yeelded her this reuerēce if it had bene due vntounto her, or if it might lawfully hauehave beene giuen her: But he knowing the contrary, doth in this caſe paſſe by her, and commands Come vntounto mee: If yet they will reply and ſay, he ſaith indeede come to him, but meaning to ſend vsus from himſelfe to her for eaſe and comfort, who is the Mother of mercy and grace: I anſwere ſo indeede, is ſhe called in their ſeruice book, Maria mater grati…: mater miſerecordiae: tunos ab hoſte Pro…ege, & hora mortis, ſuſcipe. Officium beatae mariae.but God in this booke takes that name to himſele only, and giues it to no creature, therefore let them anſwere it that giuegive it to her: Againe, the ground of this re-plication is falſe, for as hee ſaith Come to mee, and names no other, ſo neither ſends he vsus to her for eaſe, but ſaith plainely and directly, and I will eaſe you. Further, they not onelyonly make Chriſt a Mediator to his Mother, and that for ſpirituall eaſe and comfort, but they do it in ſuch a faſhion, as they make Chriſt one that either is not able or not willing to helpe vsus himſelfe: for it he were, then why doe they ſay, that he complaines to his mother, that we thirſt & for the eaſe of our ſoules deſires her to yeeld her milke? If heere they were asked this queſtion, I wonder how they would anſwere it? If Chriſt be not willing or nor able to eaſe the thirſty ſoule, then how is he a perfect Sauiour? If hee bee, then how is it likely that hee would ſend him that humbleth his ſoule to him for helpe, to another to be eaſed, ſeeing hee asketh of him, who ſaid, Come p. 86vntounto me all that are weary, doth he aske that that Chriſt hath to giuegive, and is it likely that hee will deny it? doth he aske that that Chriſt hath no… to giuegive, and is it probable that his mother hath it? then they may as well ſay that ſhe hath more grace and mercy, or more power & ability then Chriſt himſelf hath: let thē anſwer theſe queſtions, how they will, heere will bee found ſtrange diuinity, which we ſee is currāt in the Romiſh Church.

But whilſt they prepare their anſwere, let it pleaſe the reader to obſerue how contrary the Romiſh doctrine is to the doctrine of Chriſt, and of the holy ſcripture.

Theſe and ſuch like oppoſitions are common betwixt Chriſts Goſpell and Romiſh diuinity, may not this giuegive ſtrong ſuſpicion that their Religion is Antichriſtian, which in the foundations of it are ſo repugnant to Chriſts, as theſe and others which ſtand confirmed with more authority then yet theſe doe? well, thus Chriſt is made a Mediator to his Mother, now the Ieſuite proceedeth, and to make him amends, hee maketh the mother a mediator to him.

Say to thy Sonne behold my brothers bands,

Sweete Sonne thou haſt his ranſome in thy hands.

That Chriſt Ieſus hath the ranſome of ſinfull ſoules in his hands is good diuinity, and we heartily imbrace it, wiſhing it were as heartily and truly (without Equiuocation) intended by this Papiſt: if he and all other Papiſts do ſo hold it, wee heartily reioyce, but then wee deſire them to anſwere to a few queſtions.

Who payeth this ranſome? is it not Chriſt? who accepts it? is it not God the father? is it not mercy, grace & louelove, that either the one will accept it, or the other pay it? can any pay it but the one? can any take it but the other? are not thē they the foūtains & fathers of mercy, which hauehave done ſo? if all theſe be true, then what a Religion hauehave they, who in their liturgies & dayly prayers, call a p. 88creature the mother of mercy, and mother of grace, oftner then either God the Father, or Chriſt the Redeemer, or both put together, we deſire ſome conſcionable papiſt to anſwere vsus ſeriouſly: was the Virgin Mary a Creator or a creature? If a creature, was ſhe any more then an excellent creature, ſet apart for the moſt excellent vſe in the world? & was it not in Gods election to hauehave choſen any other woman, at his owne good pleaſure to hauehave beene the mother of Chriſt? and was it not his owne free mercy, that he regarded the low eſtate of her his handmaid? if this bee ſo, then did ſhee any thing in our ſaluation, which any woman had not done, if God had taken her to be his mother, was there any thing in her to moue God to chuſe her, which was not Gods owne gift in her and to her? ſhe may be then a veſſell of grace, but ſhe can be no way a fountaine of grace: for what had ſhe but ſhe receiued it: but if (as they ſay) ſhe bee the fountaine of mercy and mother of grace, then ſhee giues but receiues not, as the fountaine receiues from no other, but hath of it ſelfe, and ſends out to others: & the mother takes not of her children, but layeth vp for them, Now if it bee as their Liturgie ſaith; it is, that ſhe is the mother of mercy and grace, &c. Then ſure ſhe hath the ranſome in her hands: but if it be in Chriſts hands, as heere they ſay it is, then how is ſhe the mother of mercy? hardly would theſe bee reconciled, but that they hauehave equiuocations, reſeruations, or diſtinctions, that will make any thing ſeeme good enough to ſerue their turnes.

Thus then they hauehave not only made Mary Mediator p. 89to Chriſt, which is common in their Religion, but (which was ſcarce euer heard of before) they make Chriſt their mediator to her, her to him for his bloud, but firſt him to her for her milke: Now to leaue this point, obſerue (in one word) how in theſe two meſſages of mediation, heere is no difference, but ſhe that is a creature and ſaued by her ſonne, is made to ſpeake to him in the ſame tearmes as he to her, and with no other words or ſignes of reuerence: and her ſonne and ſauiour, yea God himſelfe made to ſpeake to her with the ſame reuerence as ſhe doth to him: as though there were no difference betwixt him and her, and as though he being God and her ſauiour, was as much beholding to her for her milke, as ſhee being a creature is to him for his bloud: Loe what popiſh deuotion is heere? now if they be aſhamed of this, then why are they not aſhamed of the other? But they are farre from that, for where are the intreatings, the cryes, the humble requeſts and ſubmiſſiue beſeechings to him for his bloud? heere be none ſuch: but contrariwiſe as though there were no difference in the world, betwixt either the perſons intreating, which are Chriſt and Mary, or the things deſired which be his bloud and her milke, he ſaith to Chriſt.

Say to thy mother ſee my brothers thirſt,

Mother your milke will helpe him at the firſt.

And to her he ſaith:

Say to thy ſonne behold thy brothers bands,

Sweete Sonne thou haſt his ranſome in thy hands.

Thus Popery makes of Chriſt and Mary, one no greater p. 90a perſon then the other, & of his bloud and her milk, one no greater a matter then the other: Chriſt with no more reuerence to bee implored then Mary, his bloud with no more vehemency to bee deſired, with no more difficulty to be obtained then her milke: If this doctrine may be defended vnderunder pretence of deuotion, then will not there want a colour for any blaſphemy: But the Ieſuit goeth forward and ſaith to Chriſt.

Ergo redemptorem monſtra, &c.

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.

It may be doubted in whoſe name he ſpeaketh theſe words, whether in his owne, to both Chriſt and his mother, Hora…ius. Turſellinus Ieſuita in hiſt. lauretana in pr…fat.or in Chriſts name to his mother, and in hers to him: if in the firſt, they containe blaſphemy, if in the ſecond abſurdity: for if he ſuppoſe the virgin Mary ſaith thus to Chriſt.

Shew thy redeeming power to ſoules oppreſt,

Thou ſonne if that thy bloud excell the reſt.

It is fouly abſurd to imagine that ſhe being ſo dignified as ſhe is (yea rather as they hold almoſt deified) ſhould make an if, or a queſtion whether Chriſts bloud excell the reſt or no: and much more abſurd is it to make Chriſt ſeeme to be ignorāt of of his mothers power and ſtate how great it is: be it more or leſſe. But if ſo be he ſpeak theſe words himſelfe to thē both, then p. 91behold the hainous iniury done to the precious bloud of the mediator. Concerning which this wicked papiſt makes as much & equall doubt, whether it excell the bloud of other creatures, as he doth: whether the milke of the Virgin Mary excel the milke of all other women: let all chriſtian men ſhrinke and tremble at ſo great a blaſphemy, for all the learned Papiſts in the world may be chalenged to proue (if they can) out of Gods word and the grounds of religion, that ſhe was any more thē another holy woman, (ſauing this prerogatiue, that ſhe was his mother according to the fleſh) or any more then a Saint of God ſanctified by the ſpirit, and ſaued by the bloud of Ieſus Chriſt, whoſe mother ſhee was in regard of his fleſh: or that her milke had any vertue in the world, but to nouriſh the body as doth the milke of other women, their children: for was not hee a man like vntounto vsus in all things (ſin excepted) and if Chriſt take it no preiudice to himſelfe, to be like vntounto men, ſhall it be a wrong to her to be like to other women? Nay we dare goe further and aske them, if God hauehave vouchſafed once in the whole new Teſtament ſo much as to name the milke of the Virgin Mary? whereas almoſt in eueryevery Chapter hee extolleth the bloud of Chriſt, and is euer magnifying the vertue, merits, and efficacy of the ſame: if this bee ſo, then what ſhall we ſay to that Religion and to thoſe men, who make it as queſtionable, whether Chriſt Ieſus his bloud excell the bloud of other men, as whether the Virgin Maries milke exceede the milke of other women? is this Romiſh religion? is this popiſh diuinity? then ſee what followeth: p. 92But it cannot be proued either to reaſon or to faith that her milke excelleth other womens: in any ſpirituall or corporall vertue or operation: therefore it is not to be prou…ed that Chriſts bloud is more precious then other mens: See here my deare countrymen, how you are miſ-led, ſee what doctrine you are fed withall by your teachers! open your eyes and bee no longer deceiued; offer not this iniury to him that gaue his life for you, to make this vnequall compariſon: if they will not teach you holy and ſound diuinity, then hate them, and learne from vsus, or rather with vsus, from the holy ſcriptures, that his bloud is the price of our redemptiō: but as for her milke wee know no ſuch thing, ſince ſhee liued on earth: acknowledge with vsus that it is a fundamentall ground of Chriſtian faith that his bloud is more worth then ten worlds: but that her milke is now of any vallue, can nether bee perſwaded to reaſon nor beleeued by ſaith: and yet dare this malignant ſinagoue make that as likely as probable, as certaine as the other: If enemies of Religion take hold heere, and ſay, that therefore the ground, of our Chriſtianity are vncertaine, and ſo blaſpheme the bleſſed bloud of our Sauiour, we can ſay no more but our Church is innocent, our hearts are free, our hands are cleere of it: woe be to them by whom the offence commeth. But now let us ſee how the Ieſuite concludes, and whether his end be any beter then his beginnning.

O quando lactabor ab vbere, vulnere paſcar!

delitijſ que fruar, mamma, latuſ que tuis!

p. 93Parce Deus: magno ſi te clamore fatigem:

non potis imperio, non poti 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: maduerent vndi que panni

natia vulneribus, Matris ab vberibus.

That is:

Ah when ſhall I with theſe be ſatisfied,

when ſhall I ſwim in ioyes of breſt and ſide:

pardon O God mine eager earneſtneſſe,

If I thy lawes and reaſons bounds tranſgreſſe,

Where thirſt ore-ſwayes, Patience is thruſt away:

ſtay but my thirſt and then my cryes will ſtay,

Better am I then nayles, yet did aſtreame

of thy deare bloud waſh both the Launce and them:

More worthy I then clouts, yet them a floud

moyſtned of Mothers milke and of Sonnes bloud.

Now comes he to his concluſion, but alas his iniquity is as much at the laſt as at the firſt: for ſtill hee perſiſts in his impiety, without repentance, without remorce, without ſorrow or ſence of the euill hee hath done, for ſtill he ſings his old ſong:

O when ſhall I ſuck the milke of theſe breſts, when ſhall I drinke the bloud of theſe wounds.

His ſoule thirſteth, but for what? for milke and for p. 94bloud: but firſt for milke and then for bloud: If this be tollerable diuinity, nay if this bee holy deuotion, then what did our bleſſed Sauiour meane to cry out to all weary and thirſty ſoules, If any man thirſt let him come vntounto me and drinke: I wiſh the Ieſuits would tell vsus what they thinke, whether he did well or no, to leaue out the Virgin Mary: for if this diuinity of theirs bee good, then he ought to hauehave ſaid, If any man thirſt let him come to my mother or to me to drinke: and ſurely if her milke be thus equall in vallue, price and merrit to his bloud, then wee doe no longer maruell that they teach how the Virgin Mary did riſe from the dead, and was aſſumed into heauen corporally, that as Chriſt roſe & aſcended to apply & make good the merrit of his death ſo did ſhe alſo to make effectuall the merrit of her milk. But then good Paul how farre art thou to blame, that eſteemeſt all things in the world dunge and droſſe, and only that thou mighteſt know the vertue of the reſurrection! for then it ſeemes, thou wilt giuegive little …or nothing to know the vertue of her aſſumption: But it may bee thou art halfe an Heretike, and beleeueſt not any ſuch aſſumption: but if thou couldeſt bee taken within the reach of the holy inquiſitiō, thou ſhouldſt pay well for ſuch thy hereticall incredulity: If now thou wert aliue thy better and more holy brethren the Ieſuites, could reprooue thee for many indiſcreete paſſages, and teach thee better diuinity then thou ſeemeſt to know, for whereas thou durſt ſay, thou eſteemedſt to know nothing Phil. 3. 8, 9, 10Phil 3:8Phil 3:9Phil 3:10but Ieſus Chriſt and him crucified, they can tell thee thou art farre ſhort in thy duty, and but cold in zeale in reſpect p. 95of them, for they ſtand in doubt whether to eſteeme now the bloud of his wounds, or the milke of her Paps: and whereas thou wilt giuegive all to know the vertue of his reſurrection, they can but wonder at thy ignorance, who careſt not to know the vertue of her reſurrection & aſcention alſo: Be thou content to know the one, they for their parts will know both: and if thou be ſo preciſe for thy Maſter, that thou canſt not be cōtēt to ſay, that he purgeth our ſins, but muſt exclude all other, and ſay, that he by himſelfe purgeth our ſins: know thou that they dare be ſo bold as to put out that word by himſelfe out of the text: and when they reade Heb. 1. 3Heb 1:3thy Epiſtles they are halfe aſhamed to ſee what a bloudy man thou art, for thou art all in bloud, bloud, inſomuch as twenty times at leaſt thou art ſtill vponupon bloud as 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 treaſō: 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.)

p. 96But 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, vnderunder 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 Pe…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.John 6:55John 7of life, to come and tell him to his face that their ſoules thirſt for milke, & they muſt hauehave it? belike theſe crawling frogs thinke that they hauehave ſuch a God as they may leape and play vponupon at pleaſure: But O thou that dwelleſt in heauen langh them to ſcorne, hauehave 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 p. 97body, 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 vsus 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, hauehave 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) thē 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 p. 98that 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 vsus 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 vsus? what the bloud did we know and moſt p. 99willingly do acknowledge: but what the milk did or can do, if the Ieſuites can tell and teach vsus, 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 vsus 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 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, Camongſt 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 hauehave taught or approued, p. 100though 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 hauehave a book called the Mariale, It hath beene obiected vntounto 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 vsus therefore ſay, the name of our Lady is a ſtrong tower, let the ſinner flye vntounto 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 vsus make him a helper: But why then ſaith God, Eſay 63. I hauehave 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.

p. 101This 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 hauehave a booke, they call it the Ladies Pſalter, printed at Paris in the yeere 1520. or therabouts, Vide Pſalterium beate Virgini… Maria … 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 eueryevery 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 vntounto our Lady O you mighty bring vntounto our Lady worſhip and honour, &c.

Ine 51 Pſalme. HaueHave mercy vponupon 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 vponupon me, and take not thy wonted mercy from me, &c.

In the 57 Pſalme. HaueHave mercy vponupon me O Lady, hauehave mercy vponupon 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.

p. 102In the 72. Pſalme. Lord giuegive 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 vntounto our Lady a new long, for ſhee hath done maruailous things, &c.

In the 110. Pſalme. The Lord ſaid vntounto 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 eueryevery thing that hath breath prayſe our Lady.

Now this booke ſtands not onelyonly vncontrolled, but Greg. de val in vol. de rebus …idei controuerſis, ſect. 5. lib de Idolatria 5. cap. 10. Bernar. de Buſtis in Mariali parte 3. ſer. 3rather 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.

p. 103This Diuinity was ſo well reliſht in the Romiſh Church, that after hee had preacht it, he publiſht it vnderunder 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. lauretan… in pr…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 hauehave made her fellow with him of his diuine maieſty, leſſe maruell if Chriſt hauehave 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 hauehave often ſeene and heard of very many who in Iohn Chryſoſt. a viſitatione, de verbis dominae to 2. lib. 2. cap. 2their extreame dangers hauehave called vponupon Mary and preſently were deliuered: for oft times ſafety is ſooner obtained by calling vponupon the name of Mary, then by calling vponupon 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 allowāce by the Ieſuits: his name is Chryſoſtome, as tho hee were a golden mouthed ſpeaker: but if thi… …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 p. 104mouthed 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.

p. 1057. 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 hauehave 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 hauehave 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 p. 106cauſe 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 hauehave healed Babilon, but ſhe would not be healed: let vsus forſake her and goe eueryevery man to his owne Country, for he… Iudgement is come vp to Heauen and lifted vp to the Clouds.

FINIS.

End of the text · William Crashaw, The Jesuits Gospel 2 (1621)